
Class 

Book L 



COPYRIGHT DEPOSIT 



THE SABBATH 



MEMORIAL OF DIFFEEENT EVENTS, WITH THE COEEESPONDING 
CHANGES OP THE DAT, AND THE MANNEE OF ITS 
OBSERVANCE: TOGETHER WITH THE 



CHRONOLOGY OF THE AGES, 



BY 

Rev. EL T. BESSE, c 



Author of "God's Financial System." 




SYRACUSE, 

WESLEYAN METHODIST PUI 
1881. 



^v 






Entered according to Act of Congress, in the year 1881, by 

Rev. H. T. BESSE, 
in the Office of the Librarian of Congress at Washington. 



PREFACE. 



There are a variety of views entertained upon 
the theme discussed in this book, and the subject 
is fearfully tangled, having been handled by un- 
skillful men who have looked in the wrong direc- 
tion for requisite information. Some have erred 
by following the Rabbinical lunar months, which 
cannot be made to harmonize with the sacred Scrip 
tures. 

The "Seventh Day" advocates have attempted 
to make one class of texts cover the whole ground 
of Sabbath observance. This has resulted, in many 
communities, in the disregard of any sacred day. 
When we lose the sacred day by which Christian- 
ity is sustained, we lose Christianity; hence the 
necessity in behalf of the Church and the world, to 
have this subject fully illuminated. 

The author believes that be has brought to light 
in til is work many truths, which, by the supersti- 
tion of some, and the ignorance of others, have 
been enveloped in mist. These truths are becom- 
ing more generally embraced as light is thrown 



4 Preface. 

upon this subject. The author acknowledges his 
indebtedness to a very able work on "Biblical 
Chronology." by Rev. P. Akers, D. D., and to the 
Rev. James Gilfillan for his book on "The Sab- 
bath." 

Was the Patriarchal Sabbath, which God gave 
to Adam in Paradise, identical with the seventh 
day of the Jewish week ? 

This question has been answered in the negative 
by many eminent Biblical scholars, among whom I 
may name the celebrated Rev. Dr's. Kennicott? 
Mede, John Kennedy and Akers. For reasons 
given in this work, it is believed that the Mosaic 
seventh, day of the week corresponds to the sixth 
day of the creative week. The creational seventh 
day was observed by the Baal, or Sun-worshipers, 
and to keep the Israelites separate from this idola- 
try, God says : " I caused them to go forth out of 
the land of Egypt ; . . . also I gave them my 
Sabbaths, to be a sign between me and them." 

This Mosaic Sabbath is called the seventh day, 
because it followed six days of labor, and contin- 
ued during the shadowy dispensation, until the 
» 4 Lord of the Sabbath" appeared as " The repairer 
of the breach — the restorer of paths to dwell in." 
He atoned for our sins, and gave rest to our souls : 



Peeface. 5 

which rest is the spiritual idea of the Sabbath. He 
restored " the Lord's day," which was sanctified 
before sin entered this world. So the sinless Sab- 
bath of Eden coincides with the day made sacred 
by Him who rose for our justification. Sin de- 
stroyed the rest of the soul, and the day was 
changed. Jesus restored both. This leaves the 
fourth precept in the decalogue, which requires six 
days of labor and one of rest really unchanged ; 
for to change the day does not change the precept. 
That " the Lord's day" is the day on which 
Je3us arose, is distinctly stated in the writings of 
the early Christian fathers. It is called the " Lord's 
day" in honor of His resurrection; just as the 
" Lord's Sapper" is thus named as a memorial of 
His death. The phrase, "The Lord's Day," is 
also appropriate; it being the day the Lord sane, 
t'fied in Eclen. 

H. T. Besse. 



EXPLANATORY 



T 



NOTE TO THE READER. 

In the chronological part of this work whore a period 
is bounded by a cercain date for its beginning, and by 
another date for its close, such period may be any one 
of three numbers of solid years. We will illustrate this 
point by an item in "A chronological index to the 
Holy Bible/' as given in the " Cottage Bible.'' This 
chronological index is a modification of Archbishop 
Usher's chronology. We will take the period of the 
Elders who survived Joshua, and the anarchy which 
followed them. 

The author begins this period B. C. 1443, and ends 
it B. C. 1413. If he intended to include both the year 
of the beginning and the year of the ending, it would 
give to this period thirty-one years. If we exclude the 
year of the beginning and include the year of the end- 
ing, the a this period will be thirty years. But if both 
the year of the beginning and the year of the ending 
are excluded, then it would give to this period only 
twenty-nine years. It is evident that the author in- 
tended to exclude both the year of the beginning, and 
the year of the ending. The year of the beginning 
must be given to Joshua to complete the number of 
years of his rule 5 and the year of the ending must be 
ieckoned in the period of eight years, during which 



Explanatory. 7 

time the Israelites were in servitude to the Mesopota- 
rnians. This author bounds the eight years as follows : 
Beginning B. C. 1413, and ending B. 0. 1406. We 
see at once that these eight years must include both the 
year of the beginning and the year of the ending, as 
indicated above. 

Anarchical periods and interregnums are, usually, 
bounded by the year which ended the rule of the latest 
judge or king which preceded them, and the year in 
which the next ruler began his reign. In such cases. 
we must exclude both the year of the beginning and 
the year of the ending of the period. 

The interregnum in the kingdom of Judah, during 
the minority of Uzziah, is bounded by the fifteenth 
year of the reign of Jeroboam II., King of Israel, at 
which time Amaziah died, and the twenty -seventh year 
of Jeroboam II., when Uzziah, at the age of sixteen, 
began to reign. [See 2 Kings xiv. 1, 2, 16, 17 j xv. 
1, 2]. The period of this interregnum must exclude 
both the fifteenth and the twenty-seventh years of Jero- 
boam II., by which such period is bounded, making 
but eleven years. It excludes the first date, because 
Amaziah reigned during a portion of the year of his 
death ; and it excludes the latter date, because Uzziah 
began to reign that year. 

The first year of all eras begins with the first day of 
the respective era ) hence the solid years in any era 
must exclude the first year, or, where there is a fraction 
of a year, it must exclude the fraction. 



EDITORIAL NOTE 



The manuscript of this book having been placed 
in my hands for editorial revision, I avail myself of 
the author's kind invitation to introduce the subject, 
and its treatment herein, to whomsoever may read 
these pages. 

It cannot be doubted that the question of the 
Sabbath, and its due observance, is one that em- 
phatically demands the earnest attention of the 
Christian public. Both the necessity and the sanc- 
tity of a day specially appointed for rest from secular 
labor, and for the worship of Almighty God, have 
been clearly acknowledged in the custom which has 
prevailed throughout Christendom, of observing a 
seventh, or Sabbath day. 

It is an incontrovertible fact that the rest afforded 
by the Sabbath, when duly kept, is a necessity of 
the physical and mental constitution of man. The 
Sabbath precept derives it authority and force from 
a law of our nature, as definite and unchanging as 
that which bids us take food or die. And while this 
is true as to man's physical being, it is equally indis- 
putable that a moral and a religious necessity de- 



Editorial Note. 9 

mands the sequestration of this day from the ordi- 
nary course of life- The commandment, therefore, 
" Remember the Sabbath day to keep it holy," is the 
voice of God in the Decalogue and emphasized in" 
the experience of men and of nations. 

Yet, notwithstanding these irrefutable facts, the 
Christian Sabbath is being vigorously assailed by a 
sensual and godless infidelity, which doubtless re- 
gards this institution as a mighty bulwark of the 
Christian faith. Scepticism is wise enough to see 
that the general observance of the Sabbath, which 
has been so long maintained, strikingly exhibits 
both the influence of the Bible upon the character 
and conduct of men, and the power of a sacredly- 
observed Sabbath to make men loyal to the divine 
truths of the Scriptures. Therefore they assault 
religion and the Bible by an attack upon the sanc- 
tity of our holy day. Rationalism and Communism 
introduced to our hospitable land by the 'literature 
and the people whom continental Europe has so 
abundantly sent to us, ungratefully and blindly 
seeks to destroy the Sabbath, together with other 
Christian institutions whose continuance can alone 
guarantee the perpetuity of the American Republic. 
In all the large towns and cities the issue is already 
joined, and the conflict is in full progress. The 
American people must decide whether they will 
have in the future what has been enjoyed in the 



10 Editorial Note. 

past ; to wit, a day of rest from secular labor, — a 
day devoted to the worship of God ; a day when 
shops and stores shall be closed, and theatres, play- 
houses and dram-shops shall cease, for one-seventh 
of the time at least, to vitiate the morals and poison 
the lives of large masses of the population. It is 
such a day that must be chosen, or on the other 
hand, the German and French Sunday — a holiday — 
a day consecrated to Bacchus and Venus, rather 
than to God and Christ ; a day whose hours will 
minister to man's sensupi appetites and passions, 
while his intellectual and religious nature will vainly 
hunger for food. 

In view of facts like these it is certain that who 
ever is able to bring forth out of his treasury 
thoughts new or old concerning this vitally import* 
ant subject, ought to have the attention of the en- 
lightened Christian public. For he speaks or writes 
upon a theme whose magnitude cannot be measured ; 
since with the destruction of the Christian Sabbath, 
will perish all the most valuable institutions of so- 
cial and national life. 

The author of the book herewith presented you, 
has done his work well. The Divine authority and 
perpetual duration of the Sabbath is clearly demon- 
strated. The specious arguments by which certain 
literalists would enforce the obligation of a " seventh 
day" in contradistinction to the well nigh universally- 



Editorial Note. 11 

observed Christian Sabbath, are thoroughly refuted, 
and it is proven that our " Lord's day" is the true 
Sabbath. 

The Chronological tables with which the work is 
well supplied, will make it a convenient hand-book 
for the student of Bible history and chronology. 

Having detained you at the portal of the temple, 
with these introductory words, I now invite you to 
read and study the arguments and conclusions of 
the book, — assured that the careful student will de 
rive much profit and information therefrom. 

Miles Gaylord Bullock, 

Syracuse, JV. ¥., April 15, 1881, 



CONTENTS. 



Page 

Preface 

Explanatory , 

CHAPTEE I. 
The Principal Views Stated 17 

CHAPTEK II. 

The Importance of the Sabbath — Man Needs a Seventh Day 
of Kest— The Testimony of Medical Men 20 

CHAPTEE III. 
Examples of Sabbath Desecration 24 

CHAPTEE IV. 
The Three Dispensations 27 

CHAPTEE V. 
The Original Lord's Day — The Sacred Day of the Patriarchal 
Age — The Universal Practice of Observing one Day in Seven as 
Holy 30 

CHAPTEE VI. 

Difficulties of Importing the Seventh Day of the Week to this 
Continent 3C 

CHAPTEE VII. 

Explanation of Different Eras — The Solar Cycle — Eras of the 
World by Different Authorities, Solid Time 41 

CHAPTEE VIII. 

The Dominical, or Sunday Letters — Table of a Solar Cycle of 
Twenty-eight Years, Julian Time — Permanent Calendar with 
Indsx Numbers from A. M. 1 to A. D. 2100 54 



Content?. 13 

CHAPTEK IX. Page 
The Beginning— The First Month of the World 7<J 

CHAPTEK X. 

The Number of Years from the Creation to the Exodtis of the 
Israelites 81 

CHAPTEE XL 

The Length of the Patriarchal Months and Years — The Num- 
ber of Months in the Patriarchal Years — The Length of the Pa- 
triarchal Years — The Fraction of a Month in Their Years... !,() 

CHAPTEK XII. 

Explanation of the Table of the Solar Cycle for the Patriarchal 
Age — Table of Synchronical Solar Cycle of Twenty-eight Years, 
Beginning A. M. 1 99 

CHAPTEK XIII. 
The Change made in the Calendar at the Time of the Exodus 
from Egypt Wl 

CHAPTEK XIV. 
The Mosaic Sabbath did not Memorialize the Seventh Day 
from the Creation — God's Work and Kest Given to the Israel- 
ites as an Example , 114 

CHAPTER XV. 
The Mosaic Sabbath Memorialized the Day of the Exodus of 
the Israelites from Egypt.. < 118 

CHAPTEK XVI. 

The Day of the Exodus of the Israelites Memorialized — The 
Israelites Memorialized the Day of their Departure from Egypt 
by the Institution of their Weekly Sabbath 121 

CHAPTEK XVII. 
The Sabbaths were Conformed to the Memorialized Day from 
the time of the Exodus 127 

CHAPTEK XVIII. 

All of the Keligious Feasts of the Israelites were Regulated 
by the Mosaic Calendar — The Mosaic Weekly Sabbath was Made 
a Special Sacred Day in Some of their Feasts, 181 



14 Contents. 

CHAPTER XIX. 

The Distribution of the Sabbaths in the Mosaic Age — Table 
of the Sabbaths arranged in the months in the Mosaic Age — 
Cycle of Twenty-eight Years, Commencing with the Mosaic 
Age 141 

CHAPTER XX. 

From the Exodus to the Foundation of the Temple 157 

CHAPTER XXI. 
From the Foundation of the Temple to the Death of Jehoram 
and Ahaziah 170 

CHAPTER XXII. 

Reigns over the Houses of Judah and Israel from Athalia and 
Jehu, to the Burning of the Temple 176 

CHAPTER XXIII. 

From the Burning of the Temple to the Christian Era. .. . 182 

CHAPTER XXIV. 
Synopsis of the Chronology from the Exodus to the Chris- 
tian Era 19G 

CHAPTER XXY. 

Days of the Yfeek which Begin and End each Year in the So- 
lar Cycle — Days of the Week which Began the World — The 
Hebrew Numbers as Given by Usher, Discordant with Estab- 
lished Points in Chronology 202 

CHAPTER XXYI. 

Important Eras in their Appropriate Places in the Solar 
Cycle ". 211 

CHAPTER XXYII. 
Some Conclusive, and some Inconclusive Points in Biblical 
Chronology. 219 

CHAPTER XXVIII. 

The Mosaic Sabbath Day is Not Now Observed 228 

CHAPTER XXIX. 

The Mosaic Sabbath, Together with the Offerings and Sacri- 
fices Made on that Day, Were all Types of Jesus, and Were 
Abrogated by His Death 231 

I 



Contents. IB 

CHAPTER XXX. Pag9 

The Lord's Day 234 

CHAPTER XXXI. 

Apostolic Sanction of the Lord's Day- 243 

CHAPTER XXXII. 

C B The Law and the Gospel Contrasted 2-19 

CHAPTER XXXIII. 
God's Providence Favoring the Observance of the Lord's 
Day 259 

CHAPTER XXXIV. 

The Celestial Sabbath— My Sabbath Home ] . . . . 2(5 7 

CHAPTER XXXV. 
Chronological Index to the Most Important Incidents Record- 
ed in the Bible 271 

Period I. — The Creation 271 

Period II.— From the Fall of Man to the Flood 273 

Period III. —From the Flood to Terah's Dwelling in Haran 2 75 

Period IV.— From Abram's Leaving Haran to the Ten 

Plagues « 277 

Period V. — From the Exodus to the Foundation of the 
Temple 286 

Period. VI. — From the Foundation of the Temple to the 
Burning Thereof 308 

Period VII.— From the Burning of the Temple to the Birth 
of Jesus , , 333 

Period VIII.— From the Birth of Jesus to A. D. 90 357 

Money, Weights and Measures named in the Bible 378 



ERRATA. 



Page 44. In third line from bottom of page, " 46,- 
60444 seconds," should read "46,05444 seconds." 
In the last line, "14,94556 seconds," should read 
"13,94556 seconds." 

Page 50. In fifth line from bottom of page the 
word " months," should read " years." 

Page 58. In the First table, the Sunday letter for 
the 28th year should be " E," instead of " F." In 
the Second table the Sunday letters for the First 
year should be "E. D.," instead of " C. D. ;" and in 
the 28th year " F." in place of " E." 

Page 66. Eighth line from bottom " 1583," should 
read " 1582," and " 6296" should read " 6295." Sixth 
line from bottom " 6296," should read " 6295." 

Page 80. Last line, " 5552," should read " 5553.' 



INTRODUCTION 

TO 

THE SABBATH 



CHAPTER I. 

THE PRINCIPAL VIEWS STATED. 

Public opinion is divided ; — first, in relation to 
the importance of the Sabbath ; second, in relation 
to its authority ; third, its date ; fourth, its dura- 
tion ; fifth, the day ; sixth, the rule of its observ- 
ance ; seventh, the manner in which it should be 
enforced. A weekly holy day is repudiated by 
some, because they believe all days to be alike 
common; by others because they hold all days 
equally sacred. One class affirm that the seventh 
day from the creation is the divinely-authorized 
and immutable Sabbath of all time; while the 
great majority of Christians maintain that the obli- 
gation of the Jewish seventh day ceased together 
with other Jewish rites and ceremonies, at the 
death and resurrection of Christ. 



IS f m &ABBATBC. 

Yarious reasons ate assigned by different class- 
es iffl favor of a weekly da^ of rest. It is favored 
as a salutary arrangement of tbe state ; as a neces- 
sary ordinance of tbe Ohtifrch - f because inferential- 
ly recommended both by tbe Jewish institution, 
and by apostolic practice ; and also, and chiefly, as 
an express appointment of God. 

There are several classes of those who believe 
in the divine authority of the Lord's day. Some 
consider it as neither Laving any connection with a 
Sabbath in Eden, the existence of which they deny, 
nor with the Sabbath of Sinai, which they assert 
has been abrogated. 

Another class claim that the first day of tbe 
week has superseded the Jewish seventh day by an 
ordainment of Jesus Christ. 

A third class claim that the Sabbath dates from 
the creation, and is by divine authority and of per- 
petual duration, it being simply the sacred observ- 
ance of one day in seven j and the particular day 
has been properly changed in the different dispen- 
sations, in order that it might correspond with the 
day memorialized in each dispensation. This 19 
the view advocated in this work. 

A variety of views are held in respect to the na- 
ture of the law of the Sabbath. Some regard it as 
ji ceremonial regulation which has disappeared) 



Principal Views Stated. 19 

others as partly ceremonial and temporary, and in 
some measure, moral and irrevocable. A third 
class deem it simply positive; a fourth, as not 
positive at all, but wholly natural, moral and un* 
changeable. 

Some conceive that the Lord's day ought to be 
sacredly observed through all its hours ; admitting 
however, exceptional cases of necessity and mercy. 
Others believe that its demand of sacred service is 
met by a few hours of public worship, the remain, 
ing time being spent by one class m recreations, 
and by the other in any worldly pursuit. 

A difference of opinion exists in relation to the 
manner in which the institution ought to be regarded 
by the State. Some believe that Sabbath observ- 
ance is a matter which lies beyond the sphere of 
civil enactments ; others claim that the day should 
be protected, and certain open and public viola- 
tions thereof should be restrained and punished, 
either for political reasons, or according to others* 
because Sabbath-breaking, like theft and murder, is 
a violation of the law of God, and opposed to the 
welfare of the race. This view is evidently correct ; 
and the proof of its truth will be given in this 
work. Sabbath desecration undoubtedly shortens 
human life. 



20 The Sabbath 



CHAPTER IL 

THE IMPORTANCE OF THE SABBATH. 

The Sabbath question is a practical one, and it 
affects man in his physical, mental, social and 
spiritual nature. It has to do with every depart- 
ment of life ; — the domestic, agricultural, mechan- 
ical, commercial, professional and religious. In 
short, it concerns every interest of man for time 
and eternity. The Sabbath is a type of that eter- 
nal rest reserved for the people of God. 

The religion of Jesus Christ, sustained by this 
sacred institution, is the great leavening power 
which has saved the world from moral corruption. 
A nominal Sabbath might survive pure Christian- 
ity in some localities, but Christianity never can 
survive the overthrow of the sacred day which sus- 
tains it. As the Sabbath has to do with all social 
relations, arising out of the family, the neighbor- 
hood, the Church and the State, it is not only a re- 
ligious, but a political institution also ; therefore, 



A Seventh Day of Rest Needed. 21 

Che State should restrain Sabbath desecration by 
law, just as it does theft and adultery. Our civil- 
ization cannot survive the overthrow of the Sab- 
bath. Other immoral practices always follow the 
desecration of the Lord's day. 

To violate a general arrangement will throw so- 
ciety into confusion. Two cannot walk together 
unless they are agreed. A " seventh day" person, 
and one who keeps the first day, cannot harmonize 
in domestic duties, in political matters, in business 
transactions, in Sabbath observance, on either of 
those two days of the week. By this we see that 
it is of the utmost importance to have agreement 
as to the day set apart for religious worship. The 
lack of such uniformity causes many to disregard 
the Sabbath. 

MAN NEEDS A SEVENTH ©AY OP REST. 

The necessity for the institution of the Sabbath 
lies back of all preceptive law.; it exists in the 
constitution of man. His physical, intellectual, so- 
cial, moral and spiritual nature demands that every 
seventh day be spent in sacred rest. Jesus says : 
" The Sabbath was made for man, and not man for 
the Sabbath." So at the creation God rested, 
blessed and sanctified the seventh day.; not that he 



22 The Sabbath. 

needed rest, but as an example for man whoin he 
had just made. 

France tried the experiment of having no Sab- 
bath, which resulted in such a corruption of the 
morals of the people that they were compelled to 
institute a tenth, day of rest. This was found, not 
to meet the necessity for rest, and they returned to 
the seventh day system. None of God's laws can 
be improved, because they have their authority in 
the constitution of man. This is emphatically true 
in respect to the Sabbath. God instituted the Sab- 
bath because man needs it. 

THE TESTIMONY OP MEDICAL MEN. 

The following testimonials are taken from The 
Sabbath, by Gilfillan : — " No less than six hundred 
and forty-one medical men of London subscribed 
a petition to Parliament against the opening of the 
Crystal Palace, for profit, on Sundays, containing 
the following sentence : — ' Your petitioners, from 
their acquaintance with the laboring classes, and 
with the laws which regulate the human economy, are 
convinced that a seventh day of rest, instituted b\ 
God, and coeval with the existence of man, is es- 
smtialtothe bodily health and mental vigor of 
\ien in every station of life.* " "Many medical 



Testimony of Medical Men. 23 

amen on this side of the Atlantic are equally decided 
in relation to the benefits resulting from the ob- 
servance of the Sabbath, of whom we name Drs, 
Warren, of Boston; Smith, of New York; Harri- 
son and Mussey, of the Ohio Medical College ; and 
Alden, of Massachusetts. Dr. Mussey says : — 'Un- 
der the due observation of the Sabbath, life would 
on the average be prolonged more than one-seventh 
of its whole period,' " p, 180, 



24 The Sabbath. 



CHAPTER III. 

EXAMPLES OF SABBATH DESECRATION. 

The following examples are taken from The 
Sabbath by Gilfillan: — "A contractor went on to 
the West to make a turnpike road. At first he 
paid no regard to the Sabbath, but continued to 
work as on other days. He soon found, however, 
that the ordinances of nature, no less than the 
moral law, were against him. His laborers became 
sickly, his teams grew poor and feeble, and he was 
fully convinced that more was lost than gained by 
working on the Lord's day. The Sabbath day la- 
borer, like the glutton and drunkard, undermines 
Tiis health, and prematurely hastens his exit from 
this world." p. 180. 

" Two thousand men were employed for years, 
seven days in a week. To render them contented 
in giving up their right to the Sabbafk as a day of 
rest, that birthright of the human family, they were 
paid double wages on that day. But they could 



Examples of Sabbath Desecration. 25 

not keep them healthy, nor make them moral. 
Things went badly, and they changed their course 
by employing the workmen only six days in a week, 
and allowing them to rest on the Sabbath. They 
did more work than ever before. This, the super- 
intendent said, was owing to two causes : first, the 
demoralization of the people under the first system.; 
and- second, the exhaustion of their bodily strength, 
which was apparent to the most casual observer." 
p. 181. 

" It was remarked by the celebrated Sir David 
Wilkie, that ' Those artists who wrought on Sun- 
days were soon disqualified for working at all.' " 
p. 181. 

"Mr. Bagnall, an extensive iron master, discon- 
tinued the working -of his blast-furnace on the 
Lord's day, and in 1841, about two years after the 
change had been adopted, he stated to a committee 
of the House of Lords: 'We have made rather 
more iron, since we stopped on Sundays, than we 
did before.' After a seven year's trial of the plan 
Mr. Bagnall wrote thus : ' We made a larger quan- 
tity of iron than ever, and have gone on in all our 
six iron-works much more free from accident and 
interruption, than during any preceding seven years 
of ©ur liyes.' " p. 210.. 



26 The Sabbath, 

" A steamer on the Thames having blown up 
some years ago, the foreman and stokers charged 
the blame to Sabbath work, which stupefied and 
embittered them, and made them blundering and 
heedless." Mr. Swan, the intelligent Superintend- 
ent of Machinery for the Eastern Continental Steam 
Packet Company, stated that when the engines 
were being constantly damaged, the mischief was 
soon repaired by giving the men rest on each sev- 
enth day. p. 211. 

Protracted labor in any given direction produces 
such a strain upon those faculties which are in con- 
stant exercise, that the work performed is often 
done improperly, and is frequently followed by 
disaster. 

It is stated on authority that "the amount of 
productive labor done in France was diminished 
by the change from a seventh to a tenth-day's rest*" 
p. 211. 



The Three Dispensations. 27 



CHAPTER IV. 

THE THREE DISPENSATIONS. 

There have been three dispensations from the 
creation of man to the present time, namely : — the 
Patriarchal, the Mosaical and the Christian dispen. 
sation. 

1. The Patriarchal age began at the creation, on 
the first day of the first month, Tisri. According 
to Archbishop Usher, it contained 2512 years and 
six months; but accepting the chronology of the 
Septuagint, which is the oldest version of the He- 
brew Scriptures extant, it continued 3898 years 
and six months. The Patriarchal age ended on 
Friday, the last day of the sixth month, Adar, fif- 
teen days before the exodus of the Israelites from 
Egypt. During this dispensation the sacred me- 
morial day of rest was " the seventh day" from 
the creation, which day " God blessed" and 
" sanctified," and in which He " rested from all 
his work." This day was for Adam, a day of rest 
without sin or a sin offering; for it was sanctified 
by God before sin had entered the world. 



28 The Sabbath. 

2. The Mosaic dispensation dates from Saturday, 
the first da3 r of the seventh month, Abib. On the 
fifteenth day of this month the Israelites left Egypt. 
According to Archbishop Usher, it continued about 
1491 years, closing about four years after the birth 
of Jesus; but according to P. Akers, D. D., who 
gives good reasons for his opinion, it continued 
1646 years, ten months and twenty-two days, Mosaic 
time. In this work 1653 years, and 285 days are 
given to this dispensation.. 

The passover, the feast of unleavened bread, 
and the weekly Sabbaths in this age were all me- 
morials of the deliverance of the Hebrews from 
Egyptian bondage. (Fide Exodus xiii. 10; and. 
Deid. v. 15). All of these institutions were types 
or shadows of Christ. ( Vide Col. ii. 14-17.) 

The Mosaic Sabbath was a bloody institution 
on account of sin. On this day the Israelites 
were required to sacrifice twice the number of ani- 
mals that were slain on other days. In this sacri- 
ficial feature it was a type of the offering of Christ : 
and unlike that other day of rest which God had 
sanctified before sin entered the world. 

The paschal lamb was killed about the ninth 
hour of the fourteenth day of the first month. (Ex- 
odus xii. 2-6). Jesus expired upon the cross in 
the same hour, day and month, and tlius he became 



The Tfiree Dispensations. 29 

cm? Passover, and abrogated the Mosaic passover. 
He was laid in Joseph's tomb at a late hour on 
Friday, and his body was a victim in the embrace 
of death during the bloody Mosaic Sabbath, by 
this means terminating the shadowy Sabbath of the 
Israelites, with all of its sacrifices. He arose from 
the tomb early on the first day of the week, by 
which act he restored the original sinless, sanctified 
seventh day of rest ; having atoned for sin by his 
death, and arisen for our justification. His resur- 
rection was typified by the offering of the first 
fruits, which were required to be presented on the 
clay (the next after the Sabbath), in which he arose. 
(See Lev. xxiii,. 10-14). By his resurrection he 
became •' the first fruits of them that slept," and 
the surety of our resurrection. 

3. The Christian dispensation infinitely exceeds 
the former dispensation in glory so " that which 
was made glorious hath no glory in this respect by 
reason of the glory that excelleth." In this dis. 
pensation, the advent of Christ is memorialized by 
dating all documents in Christian lands in the 
" year of our Lord." The death of Jesus is me- 
morialized in the Lord's Supper. The day in which 
Jesus arose for our justification is memorialized 
in the observance of the "Lord's day." Abundant 
proof of these facts will be given in future chapters. 



30 The SabbATS. 



CHAPTER V. 

TfiE ORIGINAL LORD'S DAY. 

God " rested on the seventh day from all his 
work which he had made ; and God blessed the 
seventh day, and sanctified it, because that in it he 
had rested' from all his work. 1 '-— Gen. ii, 2, 3. 

This seventh day which God blessed and sanc- 
tified, and in which he rested, may properly be 
called '• the Lord's day." In this treatise, I shall 
attempt to prove that this seventh day corresponds 
to the Christian's " Lord's day," also called " the 
first day of the week ;' } and that the Jewish Sab- 
bath day corresponds to the sixth day of the crea- 
tion. The seventh day in which God rested, (Gen. 
ii. 1, 2) is not called in the Scriptures the Sabbath 
day. neither is the Christian's Lord's day so named. 

If I am correct, when the seventh day from the 
creation is carried forward without change, it cor- 
responds with the day in which Jesus rose from 
the grave, thus uniting the sacredness of the day of 
the resurrection with the day which God sanctified. 



The Original £orcts Day. 31 

Justin Martyr, in his dialogue with Trypho the 
Jew, — about A. D. 150, page 63,— says: "You see 
that the heavens are not idle, nor do they observe the 
Sabbath. Continue as ye were born. For if be- 
fore Abraham there was no need of circumcision, 
nor of the Sabbath, nor feasts, nor offerings before 
Moses, so now in like manner there is no need of 
them." 

Justin Martyr, in tliis quotation, classes the Pa^ 
triarchs with Christians in relation to the Sabbath, 
confining the Sabbatic institution to the Mosaic dis- 
pensation. In this work he speaks of the Sabbath 
in twenty-one different places; often repeating the 
assertion that neither the Patriarchs nor Christians 
kept the Sabbath. One of the prominent complaints 
of Trypho the Jew against Christians was, that they 
did not keep the Sabbath. There was no controversy 
in relation to the non-observance of the Sabbath by 
the Patriarchs. Evidently both of them believed 
that the Mosaic Sabbath was not observed by the 
Patriarchs. On page fifty-iour, speaking of Adam* 
Abel, Enoch, Lot, Noah, and Melchisedek, Justin 
Martyr says : " For all these righteous persons be- 
fore mentioned pleased God, though they did not 
observe the Sabbath." While Justin Martyr states 
that those who lived before the days of Moses did 



32 The Sabbath. 

not observe the Sabbath, and neither did the early 
Christians, he admits that Christians did observe 
the eighth or first day. On page 283, he says: 
" That day in which Christ appeared when he rose 
from the dead, which was the eighth, indeed, in 
number, but was always the first in rank and order." 
On page 63, he says : " I can prove that the eighth 
day contains some greater mystery in it than the 
seventh." 

Christians, in observing the eighth, or first day, 
memorialized the resurrection of Christ; so the 
Patriarchs had their seventh day as a memorial of 
the creation. Yet neither the Patriarchs nor 
Christians observed the Sabbath day, according to 
Justin Martyr. Hence, the day kept by the Patri- 
archs and Christians was not the Sabbath day of 
the Mosaic dispensation. 

THE SACRED DAY OP THE PATRIARCHAL AGE. 

It is believed by some that the Patriarchs ob- 
served no day in sacred worship. The argument 
for this belief is founded upon the fact that no men- 
tion is made of the Sabbath from the time of the 
creation until the time of Moses. It is admitted 
that the Sabbath is not mentioned by name during 
that period ; but this does not prove that there was 
no sacred day of rest and worship. 



Patriarchal Sacred Day. 33 

When God rested on the seventh d&y. he set an 
example for man. Man needed -a sacred day of 
rest. The division of time into periods of seven 
days is an indication of the sacred memorial of the 
•seventh day of rest and worship. It is not easy to 
conceive for what other purpose this arbitrary di- 
vision of time, not regulated by the sun or the 
moon, could have been instituted and perpetuated. 
We find traces of such division of time into weeks, 
through the Patriarchal age, When God threat- 
ened the flood, (Gen. -vii. 4j he said: u For yet 
seven days, and I will cause it to rain." When 
Noah had entered the ark, and all was ready, (v. JO) 
*• It came to pass, after seven days, that the waters 
of the flood were upon the earth." When the flood 
had abated, and Noah had sent out the dove, and 
she returned, (vii. 10) " He staid } 7 et other seven 
days," and sent her out again. And when she re- 
turned, (v. 12) "He staid yet other seven days," 
and sent her out again. 

In connection with Jacob's negotiation for his wife, 
related in Genesis xxix. 21, 28, we find the term 
" week" used. When Jacob died, and Joseph, with 
ills brethren, went up to the burial, (Gen. 1. 10) " he 
•made a mourning for his father seven days." The 
continuance, by the Patriarchs, of the division of 

3 



34 The Sabbath, 

time into seven-da} 7 periods, is inferential proof 
that they observed one day in seven in a religious 
manner. There is evidence of 

THE UNIVERSAL PRACTICE OF OBSERVING ONE DAY IN 
SEVEN AS HOLY. 

Porphyry says the " Phoenicians consecrated one r 
day in seven as holy." 

Josephus says : " There is no city, either of 
Greeks or Barbarians, or any other nation, where 
the religion of the Sabbath is not known." 

Eusebius says: "Almost all the philosophers and 
poets acknowledge the seventh day as holy." 

Grotius says, " that the memory of the creation 
being performed in seven days, was preserved not 
only among the Greeks and Italians, but among the 
Celts and Indians, all of whom divide their time 
into weeks." 

This universal practice of dividing time into 
weeks of seven days each, and considering one day 
as holy, must have had its origin from the creation. 

The seventh day, which is considered sacred, 
varies in different countries. The Saturn worship- 
ers observe Saturday ; the Sun and Baal-worship- 
ers observe Sunday ; the Moon-worshipers observe 
Monday* nations worshiping other idols observe 
still other days ; so that there is no day of the 



TTniversal Observance of Sabbath. 35 

week that is not observed as holy, by some nation. 
Home of these people must have changed their 
holy day. There can be no doubt, that some of 
these idol-worshipers did observe the original sev- 
enth day. And as they all continued the division 
of time into seven-day periods, without change 
from the creation, so it is likely that the largest 
number have not changed the seventh day, from the 
creation. 

It is well known that far the greater number 
among the ancients, observed Sunday. This is 
strong presumptive proof that Sunday was the 
original seventh day of rest 



36 The SabbaTh;- 



CHAPTER TL 

Difficulties of importing the seventh day of' 
the week to this continent. 

The claim that the fourth precept in the deca- 
logue requires the people of this continent to ob- 
serve the seventh day from the creation, involves 
difficulties which Providence has never explained, 
and suggests questions upon which men disagree. 

Every fifteen degrees one travels eastward, the 
time of day is one hour earlier, and going the 
same distance westward a time-piece would be one 
hour late. So that traveling westward around the 
world to the point of starting, we would be twenty- 
four hours behind the time. At what longitude 
should we add this lost day ? God has not told 
us. If it be while crossing the Atlantic ocean, then 
our Sunday becomes the seventh day of the week # 
Starting from the place where Adam first rested 
on the seventh day, and going east around the earth, 
to the point of departure, we would be twenty-four 
hours ahead of time. Where is the degree of longL 



Importing the Seventh Day. 37 

tude at which we ought to drop this extra day ? 
We have no revelation on this point. To come 
from the west to this continent without dropping a 
day would make our Sunday the seventh day of the 
week. Who can tell ms which is the seventh day 
of the week on this continent ? God has not in- 
formed us whether we should bring the reckoning 
of our time from the east or the west. We know, 
however, that the time has been mainly brought 
to this continent from the east, because the greater 
emigration has been from that way: yet many 
have immigrated to this continent from the west, 
and have brought their reckoning of time with 
them. 

Many Chinamen are immigrating to our western 
shores. The people of Alaska, which is a part ot 
the United States, brought their reckoning of time 
from the west, and continue to number the days of 
the week as in their former country, which was, 
perhaps, across Behring's Strait — the two continents 
there being only forty miles apart. They observe 
what they call the first day of the week. If they 
should observe their seventh day, it would agree 
with our Sunday. Who dare say that they have 
not a right to bring the calculation of time to this 
continent from the west without changing it? 



38 The Sabbath. 

Yet Elder J. N. Andrews, a noted seventh-day 
author, asserts that the reckoning of time should 
not be carried across the longitude running north 
and south through Behring's Strait without drop- 
ping a day when coming east, or adding a day when 
going west ; and he not only finds the inhabitants 
of Alaska maintaining the reckoning of time in 
opposition to his theory, but also the inhabitants of 
Pitcairn's Island, who are on this side of the line, 
and have brought their reckoning from Asia, with- 
out dropping a day. 

This is a theological question which has to do 
in deciding which day is the seventh ; and as the 
Lord has overlooked this item which so concerns 
the people of this continent in this gospel age, our 
" seventh-day " brethren have supplied the over- 
sight in order to produce uniformity in the day 
observed as sacred. The question of uniformity in 
relation to the day observed, is admitted to be one 
of greater importance than the question of the par- 
ticular day. 

The particular day on this continent, whether the 
first or seventh day, depends altogether upon wheth- 
er we reckon from time in the east, or in the 
west. If the calculation be from the east, Saturday 
would be the seventh day; if from the west. Sunday 



Importing the Seventli Day. 39 

would be the seventh day ; and as God has not 
told us which way we should reckon it, this evi- 
dently, is a question of minor importance. But the 
want of uniformity in the day observed, disarranges 
all departments of life; hence, this is a question 
of great importance. 

To transfer the " seventh day fiom the crea- 
tion " to this continent, in the first place we need 
to know the place where Adam observed his first 
day of rest. No one can tell where Eden was lo- 
cated. Different localities, far remote from each 
other, have been surmised to be the place ; but the 
flood has obliterated the landmarks ; so that we are 
left without knowledge of the starting point. Since 
we have lost a knowledge of the place, we do not 
know whether it could be reached in the shorter 
distance, by traveling east or west. 

The numerals of the days of the week are not 
native to this country; they were imported from 
the old world. If brought from the east, one day 
would be tne seventh ; if brought from the west, 
another day would be the seventh ; and as we do 
not know the place where the true numerals origi" 
nated, therefore, we do not know from which direc- 
tion to import them. So reckoning time from the 
creation, no one knows which is the seventh or the 



40 The Sabbath;. 

first day of the week on this continent. In the old 
world it is different; for somewhere on that hem- 
isphere these numerals of the week originated. 

There is another difficulty in bringing down 
these numerals of the week from the creation. They 
have been changed in different ages, and by several 
nations. The sacred day has, also, by such nations 
been observed as memorializing different events* 
The changes made by divine authority will he 
explained in future chapters. 



Explanation of Different Eras^ 41 



CHAPTER VII. 

EXPLANATION OF DIFFERENT ERAS. THE SOLAR CY- 
CLE. ERAS OF THE WORLD BY DIFFERENT AU- 
THORS. SOLID TIME. 

1. A. M., is an abbreviation of Anno Mumli, means 
ing "in the year of the world." This era began,, 
according; to the chronology herein adopted, 5552 
years B. C. It was 5552 years and 100 days from 
the first day in the w r eek of creation, to January 
1st, A. D, 1, if I am correc f , 

2. B. C, means ik before Christ." This year must 
never be confounded with the year of our Lord ; 
the latter is one year later than the former. 

3. A. D., an abbreviation for Anno Domini, stands 
for u in the year of our Lord." This era dates from 
about five years after the birth of Jesus. Among 
all Christian nations, both public and private docu- 
ments are dated from this era. 

4. The Julian Cycle of twenty-eight years was 
the reformed calendar which was adjusted by Sosig- 
enes, an Egyptian, and other astronomers, under 
the authority of Julius Ctesar, forty-five year- before 



42 The Sabbath. 

the Christian era This calendar gives to ordinary 
years 365 days each, and to every fourth year 366 
days, which were arranged into months as we now 
have them. This calendar requires a solar cycle 
of twenty-eight years, after which the days of the 
weeks in the months will be repeated in all respects 
like the first cycle. 

5. A Lunar Cycleis nineteen years ; the period of 
time required for the moon to pass through all her 
changes. The Jewish Luni-solar year, consisting 
of twelve years with twelve months each, and seven 
years of thirteen months each, in the Metonic cycle 
of nineteen years, was introduced by Kabbi Hillel, 
prince of the Sanhedrim, about the year A. D. 360. 
The Jews did. not abandon the use of the Julian 
year until within the last 400 years. (Kitto : Cy- 
clopedia of Biblical Literature : Chronology p. 437. 

6. The Roman Indicium is a cycle of fifteen years, 
instituted by Constantine the Great, who, having re- 
duced the time which the Romans were obliged to 
serve in the army, to fifteen years, imposed a tax at 
the end of that term to pay the discharged soldiers. 
This custom introduced the practice of keeping ac- 
counts by this period. 

7. A. J. P., stands for the year of the Julian period. 
This period was invented by Joseph Justus Scali- 






Explanation of Different Eras. 43' 

ger, by multiplying into each other the solar cycle 
of twenty-eight years, the lunar cycle of nineteen 
years, and the Roman Indiction of fifteen years, 
making a product of 7980 years. Scaliger dis- 
covered that the first year of our Lord was the tenth 
year ot the solar cycle, the second year of the lunar 
cycle, and the fourth year of the Roman Indiction. 
Now, in order to make these three cycles synchro- 
nize with each other, and also with the Christian 
era, it was necessary to find some number in the 
whole period of 7980 years, which being divided 
respectively by twenty-eight, nineteen, and. fifteen, 
the number of years in each of the above cycles, 
would leave the respective remainders, ten, two and 
four; these remainders corresponding to the years 
which it was necessary to drop out of the respec- 
tive cycles, so that they might all commence with the 
Christian era. He found that the year 4714 was 
the only one which being divided by the solar cycle 
of twenty-eight, would give the required remainder 
of ten ; and divided by the lunar cycle of nineteen, 
would give the required two remainder; and, also, 
divided by the Roman Indiction of fifteen, would 
leave the required four as a remainder. This made 
the year 4714 before A. D. 1, a fixed point in 
chronology, where all of these cycles have a com- 
mon starting-point. These cycles of years may be 



'44 The Sabbath, 

employed by turning them either backward or for- 
ward, to form a general measure of time. The era 
A. J. P., is B. C. 4713. 

8. A. U. C, signifies the year of the building of 
the city of Rome. This era began April 21st, A. J. 
P, 3961 ; B. C, 753, according to Varro. A. J. 
P. 4714, and A. U. C. 753, synchronize with A. 
P. 1. All of these eras date from January 1st. 
except A. U. C, which begins with April 21st; 
hence, in passing this date it would require A. U. 
C. 754 to synchronize with A. D. 1. 

9. 01. Ys., stands for Olymjric Years. This era 
dates from A. J. P. 3y37; B. C. 776. Olympic 
years may be reduced to Olympiads by dividing by 
four, and conversely Olympiads may be changed 
into Olympic years by multiplying by four. The 
195th. Olympiad fell upon A. J). 1. The computa- 
tion by Olympiads ceased at the 364th Olympiad, 
A. D. 440. * 

10. The Gregorian Calendar. The Julian Calen- 
dar remained without alteration till A. D. 1582, 
when it was ascertained that the precession of the 
equinoxes required a retrenchment of ten days in 
the calendar. The mean solar year is 365 days, 
5 hours, 48 minutes, 46.60444 seconds. This falls 
short of the Julian Year of 365 days and 6 hours, 
by 11 minutes and 14,94556 seconds each year. 



Mxplandiion of Different Mfa$i 45 

Therefore, to correct the accumulated errors of the 
Julian Calendar, Gregory XIII. issued a bull order- 
ing that Friday, the fifth of October, 1582, should be 
counted as the fifteenth for that year, thus diopping 
ten days from the Calendar. He also commanded 
that thereafter the years divisible by one hundred^ 
but not by four hundred, without a remainder, should 
have but 365 days, instead of 366. In the Julian 
Calendar every year exactly divisible by four, was 
a leap year, containing 366 days. In all other re-* 
spects the Julian Calendar remained unchanged. 
P. Akers, D. D., says i u It was not only the adopted 
measure of time for upward of sixteen hundred 
years, among the Romans, from whom we received 
it, but the Jews, Egyptians, Chaldeans and antedi- 
luvians evidently had years of similar length before 
them." (Biblical Chronology, p. 46.) Since 1582 
the calendar has been called Gregorian. According 
to the rule of retrenchment laid down by Gregory 
XlIL,the years 1700 and 1800 were known as com- 
mon years, not being divisible by four hundred 
without a remainder. But the year 1600 was a 
leap year, being exactly divisible by four hundred. 
II. E. N., stands for Era of Nabonassar. "It 
has been ascertained," [says P. Akers,] " with as- 
tronomical precision, that this famous era began 
with the reign of Nabonassar, King of Babylon, on 



48 The Sabbath. 

the first day of the Egyptian month Thoth, which 
date corresponded with the twenty-sixth day of 
February, A. J. P. 3967 It is gener- 
ally admitted that the Egyptians, Chaldeans and 
ancient Persians reckoned the first of the month 
Thoth, as the first day of their civil or sacred year 
which invariably consisted of 365 days. . . . 
It differed in length only about six hours from the 
original year. The months of the Egyptian sacred 
year each had thirty days, except the twelfth, which 
invariably had thirty-five, so that their year lacked 
only another day quadrennially, to make it agree 
with the solar year. For the want of this it would 
recede through the period of an entire natural year, 
in 1460 solar years. 

EGYPTIAN MONTHS. 
NO. OF DATS. NO. OF DATS. 

1, Thoth, 30, ; 8, Pamuthi, 30. 



2, Paophi 30. 

3, Athyr, 30. 

4, Choiac, 30. 

5, Tubi, 30. 

6, Mechir, 30. 

7, Phamenoth,. ..30. 



9, Pachor 30. 

10, Pauni, 30, 

11, Ephi, 30. 

12, Mesori 35. 



365. 

•'• After the Grecian reign over Egypt ended, the 
Egyptian calendar was conformed to the length of 
the Julian year by Augustus Caesar. From and 
after the twenty-ninth day of August, A. J. P. 4689, 



Explanation of Different Eras. 



47 



B. C. 25, the month Thoth was made to begin one 
day later, by adding another day to the twelfth 
month every Roman leap year." 

Calisthenes transmitted a catalogue of the reigns 
of the Kings of Babylon, beginning with Nabonas* 
sar, which was continued by Ptolemy down to the 
death of Alexander ; making 424 years of 365 days 
each, and ending Saturday, November eleventh, A, 
J. P. 4390. But 424 years of Julian time would 
not have ended before the twenty-fifth day of Feb* 
ruary, A. J. P. 4391. 



LIST OF THE REIGNS 


OF 


THE KINGS OF BABYLON, 


AS FOUND IN THE 


CANON OF PTOLEMY. 




KINGS. YEARS. 


KINGS. YEARS. 


Nabonassar, > 


]4. 


Evil Merodach, 


2. 


Nadius, 


2. 


Neriglessar, 


4. 


Chinzirus and Poms,. 


5. 


Nabonadius, 


17. 


Juqueus, . .......... 


5. 


Darius the Median,. . . . 


2. 


Mardoc Empadius, ... 


12. 


Cyrus the Persian, 


7. 


Arkianus, 


5. 


(Jambyses, 5 months,.. 


7. 


I. Interregnum,. 


2. 


Smerdis, 7 months, . . . 


1. 


Mardoc Buladan,.... 


3. 


Darius Hystaspas, .... 


36. 


Apronadius, 


6. 


Xerxes, 


21. 


Itigebelus ........... 


1. 


Artaxerxes Longimanus 


41. 


Massessimmurdicus, . . 


4. 


Darius Notlms, 


19. 


II. Interregnum,. . . . 


8. 


Artaxerxes Muemon,. . 


46. 


Esarhaddou, 


13. 

20. 


Oclms, 


21. 


... , 
Sassosducheus, ...... 


Arogus and Arsos 


2. 


Chyniladanus, 


22. 


Darius 111. Codomanus, 


4. 


Nabopolassarns, 


21. 


Alexander the Grecian, 


& 


Nebuct adnezzar 


43. 







424 



48 



The Sabbath* 



12. M. A., stands for the Mosaic Age, which begati 
fourteen days prior to the exodus of the Israelites 
from Egypt, and ended on Friday, December 31st; 
which was the day before the beginning of the Chris- 
tian era. We give to the Mosaic Age 1653 years, 
and 285 days. 



BEGINNING OF DIFFERENT ERAS. 

JULIAN MONTHS. MOSAIC MONTHS. 



A. M., I Monday, 

A. J. P., Monday, 
M. A., J Saturday, 

A. D., i Saturday) 

Crucifixion, Friday, 



September 23rd, ! Tisri 1st. 



January 1st, 
March 22nd, 
January 1st, 
April 1st, 



Thebetllth. 
A bib 1st, 
Thebet 16th, 
Abib 14th. 



TABLE BEGINNING MONDAY, TISRI 1ST, A. M. 1, AND 
ENDING DECEMBER 3 1 ST, 1880. 



A. Bl. to A. J, P 

A. J. P. to M. A 

A. 31. to M. A 

M. A. to A. D 

A. 31. to A. D 

A. D. to Crucifixion, inclusive. 
A. HI. to Crucifixion, inclusive.. 

A. D. 1. to A. D. lf-81 

A. M. to A. D. 1881 



1 

Cycles. 


Years. 


Days. 


29 


27 


100 


109 


7 


80 


189 


6 


180 


58 


1 


2S5 


198 


8 


100 


1 




91 


199 


8 


191 


»i7 


*4 




265 


12 


ioo 



"Weeks. 



43,792 
159.625 5-7 
203,417 5-7 

86,292 
289,709 5-7 

1,474 
^91.183 5-7 

98.094 
387,803 5-7 



♦This item is reduced twelve days by the Gregorian retrenchment, 
which also reduces all the items that follow it. A cycle is twenty* 
eight years. It contains 10,227 days, or 1,461 weeks, 



The Solar Cycle. 



49 




The solar cycle dates back to A. J. P. 1, which 
was B. €. 4713. It contains 28 years, 1461 weeks, 
or T0227 days. Each successive solar cycle was 
in all respects like the first, until the Gregorian 
retrenchment of ten days, A. D. 1582. In this 
table I have given the number of each year of the 
cycle, and the Sunday letters, and also the day of 
the week on which each year began. According 



50 The Sabbath. 

to our calculations, A. M. 1, commenced on Mon- 
day, September 23rd, in the first year of the solar 
cycle; 839 years, and 100 days before A. J. P. 1. 
From A. M. 1 to the Mosaic age, there were 3898 
years, and 6 months which contained 180 days. 
This period covered 139 solar cycles, 6 years and 
180 days; the Mosaic age beginning on Saturday, 
March 22nd. From A. M. 1 to A. D. 1, there were, 
according to our computation, 5552 years and 100 
days, which period included 198 solar cycles, 8 
months and 100 days. A. D. 1 is the tenth year 
ot the solar cycle, B is the Sunday letter ; hence, 
the year began on Saturday. All of these items 
can be seen or readily computed by the table on 
the opposite page. 



Eras of the World. 



51 



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OBJ 



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u * ao 



52 The Sabbath. 

Usher's era of the world, as given in the table, 
was Sunday, October 23rd, and his first day of the 
Mosaic age was Tuesday, April 1st. As he gave 
131098 weeks and 2 days to the Patriarchal age, 
should he begin the world on any Sunday in the 
year, the first day of the Mosaic age would be Tues- 
day. But it can be proved, as we shall do in later 
chapters, that the first day of the first month in 
the Mosaic age was uniformly Saturday. Hence, 
Usher's Chronology in this particular is in error. 
Should he make the first day oi the Mosaic age begin 
on Saturday, as the sacred Scriptures require, his 
first Jay of the world would be Thursday. There- 
fore his number of years for the Mosaic age are 
incorrect. 

The Septuagint numbers from the creation to the 
Mosaic age, as given by Akers and adopted in this 
work, contain 203417 weeks and 5 days. Hence, 
if we begin the world on any Monday in the year, 
the Mosaic age would commence on Saturday. This 
fact is evidence in favor of those numbers. 

It will be seen in the table that other nations 
give longer time from the creation to the Chris* 
tian era. It is the boast of infidels that Moses 
made a mistake of about 2000 years in the date of 
the creation. This error, evidently is not the work 



Eras of the Worlds Solid Time. 53 

of Moses, but of the Jews, since the beginning of 
the Christian era. It is time that such a reproach 
should be removed from the sacred Scriptures. 

The Grecian era of the world antedates that of 
the author by 47 years, and the Chinese 606 years. 
The Grecian era dates 1595 years back of Usher's 
era of the world; and the Chinese 2154 years. 
There is a difference of only one year between the 
Chinese and the Babylonian era of the world, as 
given by Bailly. It is true these eras have been 
brought down by tradition, yet they essentially 
agree in declaring B. C. &000 as the era of the 
world ; which date remarkably approximates the 
Septuagint Chronology. 



54 The Sabbath. 



CHAPTER VIII. 

THE DOMINICAL OR SUNDAY LETTERS ; AND THE 
JULIAN AND THE GREGORIAN CALENDARS. 

The Sunday letters are the first seven in the alpha- 
bet reversed, so that in successive order they are as 
follows : GFEDCBA. Years of 365 days have 
but one Sunday letter, but leap years are distin- 
guished by two Sunday letters ; one continuing 
until the 29th day of February, when the addition 
of a day breaks the order, and the next Sunday 
letter in the list is required for the remainder of 
the year. The Sunday letters are so arranged as 
to indicate the days in the months when the Sun- 
days annually occur. When A is the Sunday letter 
January begins with Sunday; when B is the Sun- 
day letter the second day of January is Sunday ; 
C requires the third day of January to be Sunday. 
The same order is observed to the end of the list. 
G, the seventh letter in the alphabet, requires the 
seventh day of January to be Sunday. 



The J}ominical Letters. 



55 



The following rhyme will assist us in distributing 
the Sundays in the months: — 



January 
At 


February 
Dover 


March 
Dwells 

September 
Pinch 


April 
George j 

October 
And 


July 
-Good 


August 
Carloss 



May 
Brown 

November 
David 



June 

Esquire 

December 
Friar. 



The rhyme is in the second and fourth lines in 
the above table, and has twelve words which cor- 
respond with the twelve months which are placed 
over them. The initials of the words of this-rhyme 
are in the order in which the days of the week occur 
on the first day of each of the respective months in 
common years. When A is the Sunday letter each 
month having a word in the rhyme commencing with 
A, begins on Sunday ; and those months with a word 
commencing with B, begin on Monday, with C on 
Tuesday, and so on through the series. When B 
is the Sunday letter, the months having a word in 
the rhyme commencing Avith B begin on Sunday, 
with C on Monday ; thus passing through the days 
of the week, and the months. When C is the Sun- 
day letter, the months having a word in the rhyme 
commencing with C begin on Sunday, with D on 
Monday, and E on Wednesday ; and so on through 
the series. When I) is the Sunday letter, the months 
having a word in the rhyme commencing with D be- 



56 



The Sabbath. 



gin on Sunday, and the other months are conformed 
to this according to the initial of their respective 
word. The same rule applied to the remaining 
Dominical Letters, E, F and G, will locate the 
Sundays in the months respectively. But leap year 
having a new Sunday letter after February, neces- 
sitates a corresponding change in the Sunday letter 
for the balance of the year; but the same order is 
preserved \»ith this new Sunday letter; only it is 
restricted to the ten months, while the former Sun- 
day letter in leap year is limited to the first two 
months of the year. 

TABLE OP THE SOLAR CYCLE OF SUNDAY LETTERS. 



1st year G F. 


2dcI year E. 


3rd 


year D. 


4th year C. 


5th " BA. 


(5th " G. 


7th 


" F. 


8th " E. 


9th "DC. 


10th " B. 


11th 


" A. 


12th " G. 


13th " F E. 


Uth " D. 


15th 


" C. 


16th " B. 


17th " A G. 


18th " F. 


19th 


" E. 


20th " D. 


21st " C B. 


22nd " A. 


23rd 


" G. 


21th " F. 


25th "ED. 


26th " C. 


27th 


" B. 


28th " A. 



This table begins A. J. P. 1, which was B C, 
4713. The figures indicate the number of the year 
in the solar cycle. These have never been changed. 
The solar cycle contains twenty-eight years. Each 
successive twenty-eight years was in all respects like 
this until until A. D. 1582. when Gregory XIII. 
retrenched the calendar by dropping ten days from 



The Dominical betters. 



57 



it, which made a corresponding change in the Sun- 
day letters. 

TABLE OF THE SOLAR CYCLE OF SUNDAY LETTER'S, 
FROM A. D. 1582 TO A. D. 1 70*>. 



l^tyearCB. 


, r )th ' 


' ED. 


!)th ' 


' GF. 


18th ' 


fe BA. 


17th ' 


< DO. 


21st ' 


1 FE. 


2oth L 


' AG. 



2nd year A. 

(>th " C. 

10th " E. 

Hth " G. 

18th " B. 

22nd " D. 

20th " F. 



3rd year G. 

7th ' k B. 

11th " D. 

loih " F. 

19th " A. 

2Hrd " C 

27th " E. 



4th year F. 

8th " A. 

12th " C 

10th " E. 

20th " G. 

21th " B. 

28th " D- 



A. D. 1582: was the twenty-third year in the solar 
cycle, in the former table G was the Sunday let- 
ter for this year. In this table C is the Sunday 
letter for the twenty-third year. As the Gregorian 
retrenchment dropped ten days from the calendar, 
a corresponding change was made in the Sunday 
letters. By comparing these tables it will be seen 
that the Sunday letters in the latter table are ten 
letters in the list forward of the letters in the former 
tahle. In the former table A is the Sunday letter 
for the twenty-eighth year ; count backward ten let- 
ters from A, namely, B, C, D, E, F, G, A, B, C, and 
D, which is the tenth letter, is made the Sunday 
letter for the twenty-eighth year in the latter table. 
The Gregorian retrenchment dropped the twenty- 
ninth day of February, A. D, 1700, from the Julian 
calendar, which required a corresponding change 
in the Sunday letters. 



58 



$ 


The Sabbath. 




[E SOLAR CYCLE OF SUNDAY LETTERS AFTER 1 


D. 1700 TO A. D. 1800. 


1st year D C. 


2nd year B. 


3rd year A. 


4th year G. 


5th "FE. 


6th " D. 


7th " C. 


8th " B. 


9th "AG. 


10th " F. 


11th " E. 


12th " D. 


13th " CB. 


14th " A. 


15 th " G. 


16th " F. 


17th " ED. 


ISth i* C. 


19th " B. 


20th " A. 


21st " G F. 


22nd " E. 


23rd " D. 


24th " C 


25th " B A. 


2Gth " G. 


27th " F. 


28th " F. 



A. 



The year A. D. 1 700 being made a common year by 
the retrenchment, had but one Sunday letter, namely, 
C, the next letter in the list after D, which closed 
the previous table. After A. D. 1700, and to A. D. 
1800, not inclusive, the Sunday letters in the years 
of the solar cycle were as indicated in the foregoing 
table. As the Gregorian retrenchment dropped 
from the Julian calendar the twenty-ninth day of 
February, A. D. 1800, a corresponding change was 
made in the Sunday letters. Tkej T ear A. D. 1800 
being made a common year, had but one Sunday 
letter, namely, D ; which is the first letter in the 
previous table, but the second letter in the follow- 
ing table. 



JE SOLAR CYCLE OF 


SUNDAY LETTERS AFTER 


D. 18U0 


TO A. D. 1900. 


lstyear^D. 


2nd year C. 


3rd year B. 


4th year A. 


5th "GF. 


(5th ' 


E. 


7th " D. 


8th " C. 


9th " BA. 


10th ' 


' G. 


11th " F. 


12th " E. 


13th "DC. 


14th ' 


1 B. 


15th " A. 


IGth " G. 


17th " FE. 


18th • 


' D. 


19th " C. 


20th " B. 


21st "AG. 


22nd ' 


F. 


23rd " E. 


21th " D. 


25th "CB. 


2(Jth 


• A. 


27th " G. 


28th " E. 



A. 



The Dominical Letters. 59 

This table indicates the Sunday letters as they 
are used at present. This year, 1881, is the four- 
teenth year in the solar cycle, and B is the Sunday 
letter, which shows that the second day of January, 
this year, was Sunday. And as the initial of the word 
in the rhyme under May is B, therefore, May this 
year will begin on Sunday ; and all the other months 
in the year will correspond to this, according to the 
initial of the words in the rhyme under each respect- 
ive month. In all of these tables the years in the 
solar cycle are the same, they never having been 
changed. 

Rule to ascertain the number of the year in the 
solar cycle, of any year in the Christian era : Add 
to the respective year of the Christian era, 4713, 
the year of the Julian period before Christ, and 
divide the sum by twenty-eight, the number of 
years in a solar cycle, and the remainder will in- 
dicate the year in the solar cycle. For instance, 
Gregory XIII. issued his decree of retrenchment 
in the year A. D. 1582. What year in the solar 
cycle was that? Add 1582 to 4713 and it. makes 
6295 as the year of the Julian period : dividing this 
by 28 the quotient is 224, and 23 remainder, which 
indicates that A. I). 1582 was the twenty-third 
year in the solar cycle. 



69 The Sabbath. 

Take another example. What year in the solar 
cycle is A. D. 1881 ? Add to this 4713; the sum 
is 0594, which is the year of the Julian period ; 
divide this by 28, the number of years in a solar 
c^cle, and the quotient, 235, gives the number of 
whole cycles, and the 14 remainder indicates that 
this is the fourteenth year in the solar cycle, as it 
is shown in the foregoing table. 

The Gregorian retrenchment will require that 
the twenty-ninth day of February. A. D. 1900 
be dropped from the Julian calendar. Also the 
twenty-ninth day of February, A. D.ilOO. 

Any person applying the rule as I have given it, 
can ascertain the Sunday letter, and make a calen- 
dar for any year, past, present or future. 



Table of Solar Cycle. 



61 



CYCLE OF TWENTY-EIGHT JULIAN YEAKS. 



DOMINICAL 
LETTERS. 



1st Year. G. F-. 

January , 

February 

March 

April , 

May 

June 

July 

August , 

September , 

October , 

November , 

December 

2b Year. E. 

January 

February 

March. 

April 

May 

June 

July 

August 

September 

October 

November 

December 

2d Year. B. 

January 

February 

March 

April 

May 

June 

July 

August 

September 

October 

November 

December 





to 


L 


n 




■>> 


ts'Ps 


f, 


>, 


a 


o3 | c3 


ca 


a 


T3 


T3 k3 


T3 


T3 


a 


a s 


c 


c 


3 


a 1 a 


3 


3 


Ji 


CO 


CO 


CO 

28 


CO 


7 


14 


21 




4 


11 


If) 


25 




3 


10 


17 


24 


31 


7 


14 


21 






5 


12 


19 


26 




2 


9 


16 


28 


30 


7 


14 


21 






4 


11 


18 


•2b 




1 


8 


15 


22 


29 


6 


13 


20 


27 




3 


10 


17 


24 




1 


8 


15 


22 


29 


5 


12 


19 


26 




2 


9 


it; 


23 




2 


9 


16 


33 


30 


6 


13 


20 


27 




4 


11 


18 


25 




1 


8 


15 


22 


29 


6 


13 


20 


27 




8 


10 


17 


24 


31 


7 


14 


21 


28 







12 


19 


20 




2 


9 


16 


23 


80 


7 


14 


21 


28 




4 


11 


18 


25 




1 


S 


15 


22 


v 


1 


8 


IS 


22 


29 


5 


12 


19 


26 




3 


10 


17 


21 


31 


7 


11 


21 


2S 




5 


12 


19 


26 




» 


9 


16 


28 


30 


6 


18 


80 


■>■ 




■I 


11 


is 


25 




1 


8 15 


.»•> 


29 


6 


18 


20 


27 





DOMINICAL 
LETTERS. 



4th Year. 
January ... 
February... 

March , 

April 

May 

June........ 

July 

August 
September. 
October . .. 
iNovember.. 
December. . 



| 5th Year. 

January 

February . .. 

jMareh. 

April... 

May 

June..: 

July 

August 

(September. 

October 

'November.. 
December.. 



B. A. 



6th Year. G. 

January 

February 

March 

April... 

May 

June 

July 

August 

September 

October 

November 

December 



11 18 
9 16 
1320 

11 18 
8|15 

12 19 



31 



30 



16 23 

2i'27 

19 26 
16 23 
21 28 

18 25 

16 23 

20 27 

17 24 
15 22 

19 26 

IT 24 31 



30 



30 



29 



14 21 
11 18 

11 18 

8 16 
18 20 

10 17 
B 15 

12 19 

9 10 

11 21 
11 IS 

9 16 



62 



The Sabbath. 



dominical 

LETTERS. 



7th Year. F. 

January 

February 

March 

April 

May 

June 

July 

A, gust 

September 

October 

November 

December 

8th Year. E. 

January 

February 

March 

April 

May 

June , 

July 

August 

September 

October 

November 

December 

9th Year. D. C 

January 

February 

March 

April 

May 

June 

July 

August 

September 

October 

November 

December 



LI 



20 27 
17 24 

17 24 

21 28].. 
19 26! 
16 23 30 
21 28f.. 

18 25 
|15'22 29 

20' 27 . 
,17 24| • 
115 22 29 



12 19 26 
9116 23 
9I1K.23 30 

13 20 v»ri . 
18 25J 
15*22 29 
20|-27j.. 
1712431 
21 28 .. 
1926! 
1623:30 
21 28 



11 18 25 
8:15 22 29 

14121 281 
11118 25 
9|l6 23i30 

1320 27! . 

11 18 25 

8 16 22 29 

12 19 261 
3110 17 24 31 
7H4 21J28J.. 
5 12 19 26L 



DOMINICAL 
LETTERS. 



10th Year. 
January . . 

(February 

|March 

[April 

!May 

June 

July 

August... .. 
September. . 
October. .. . 
November .. 
December . 

I 11th Year. 

January 

I February .. 

March 

lApril 

!May 

June .... ... 

July 

August . 

September.., 

October 

November... 

December... 



! 12th Year. 
January . . . 

February 

March 

April 

May 

June 

July 

iAugust 

September.. 

October 

;November.. . 
December 



9 16 
13 20 
13 

10 



20 

17 

15 

19 

17 

21 

18125 

16 23 

2u;27 

18 25 



13 
10 

8 
5112 
3 10 



14 

ll 

11 
8 

13 

10 
8 

12 
21 9 
714 
4 11 18 
2 916 



21 28 
18 25 
16 23 
20 27 
17124 
15 1 ™ 
19 



•29 



30 



•21* 



30 



30 



29 



29 



25 
25 

22 

27 .. 
24 

22 29 
16.1 

23 30 

28 .. 
951.. 
23 30 



Table of Solar Cycle. 



63 



DOMINICAL 
LETTERS. 



18th Year. F. E 

January 

February 

March , 

April 

May 

June . 

July , 

August - 

September 

October 

November 

December 

14th Year, jy 

January 

February 

March 

April 

May 

June 

Juiy 

August 

September 

October 

November 

December 

15th Year. C. 

January 

February — 

March 

April 

May 

June 

July 

August 

September 

October 

November 

December 






DOMINICAL 
LETTERS. 



20 27 
17 24 
1623 

20 271 . . 
18i25l. 
15 22 29 
20127 



30. 



22 29 
26 



31 



30 



24 31 
28 
88 
25 

23 



j 16th Year. 
January .... 

February 

March 

I April 

May 

June 

Jnly 

August 

September .. 
October 
November 
I December .. 



I 17th Year. 
January ... 
February. ... 

March 

April 

May 

June 

July 

August 
.September . 



A. G. 



October 

November 

December 



18th Year. 

January 

February. ... 

March 

April 

May . 

.June 

July 

August 
September... 

October 

iNovember.. 
December 



"1 


4 


J 

01 


06 


m 


>> 


(*»!>. >>, >> 


a 


iis as 


T3 


-a I'D -c -a 




ol c 


c a 


a 


3 3 




■ji 


cc cc 


w 


Sj 


2 


9 16 


23 


30 


6 


13 20 


27 




ti 


13 20 


27 




3 


1017 


24 




1 


8 15 22 29 


5 


12 19 


26 




3 


It) 17 


24 


31 


7 


14.21 


28 




4 


11 18 


25 




2 


!>'l6 


23 


30 


(i 


13 20 


271.. 


4 


11 


It) 


25 




l 


8 


15 


22 29 


5 


Id 


111 


26 .. 


4 


11 


IS 


25 


1 


8 


15 


22 29 


ti 


13 20 


27 1 


3 


10 


17 


24 


1 


8 


15 


>a 29 


5 


U 


19 


26 1 


2 


. 9 


lti 


23 30 


i 


14 


521 


281.. 


4 


11 


IS 


2S|.. 


2 


9 


lti 


23 80 

1 


6 


13 


SO 


J 


3 


10 


IT 


24 .. 


3 


10 


17 


21 81 


7 


14 


21 


88 


;> 


12 


19 


26 . 


g 


9 


if. 


23 30 


7 


11 


21 


28 . 


4 


11 


IB 


25 


l 


s 


15 


22 2 1 


6 


13 


20 


2," 


8 


10 


17 


24 


1 


B 


Ifi 


22 





64 



The Sabbath. 



DOMINICAL 
LETTERS. 



19th Year. E. 

January 

February > 

March 

April 

M ay . -.v 

June 

July 

August 

September 

October 

November 

December 

20th Year. D. 

January 

February 

March 

April 

May . . 

June 

July 

August 

September 

October 

November 

December 

21st Year. C. B 

January 

February 

March 

April 

May 

June 

July 

August 

September 

October 

November 

December 



19 26 



DOMINICAL 

LETTERS. 



30 



20 



21 28 



18 25 



ir 

21 
20 
17 
15 
19 
17 
21 
18 
16 
20 
18 85 



22d Year. 
January .., 
[February.. 

March 

April , 

JMay ..... v. 

June 

jJuly 

[August . . . 
.September. 
I [October 



•30 jNovember. 
December. 



23d Year. 

January 

February ... 

March 

April 

May 

June 

July 

August . 

September.. 
October ... 
November . 
December.. 



24th Year. 
il January .. , 

February . 

March 

[April 

JMay 

June 

'July 

[August 

[September.. 

October 

(November... 

December .. 



•m 



3D 



& a 
•c -o 

a a 

3 3 
CO CO 

5 12; 

12 
9 
14 
11 



5 

a 

7 

4 
2| 9 
6 13 
3 10 
1 8 
5 V2 



15 22 
19 26 
19 26 

16! 03 
•21 -28 
18 25 

16 23 
:0 2 

17 24 
IS 22 
1926 
17 24 



14 21 

ll|i8 

11 18 
8 15 

13,20 
10 17 

8 15 

12 19 
9|16 

14|21 
11118 

9 16 



13 20 
10 17 
11017 
14 ! 2l 
12! 19 
! 9116 
14121 
[11J18 
| 8 15 
13 20 
10 17 
1 8 15 



30 



30 



29 



30 



31 



30 



■29 



Table of Solar Cycle. 



65 



DOMINICAL 
LETTERS. 



25th Year. E. D 

January 

February 

March , 

April 

May ,... 

June ..., 

July 

August 

September 

October 

November.. 

December 

26th Year. C. 

January 

February 

March 

April 

May 

June 

July 

August 

September 

October 

November 

December. 



is •_'.-> 



id ;:<; 



DOMINICAL 
LETTERS. 



27th Year. B. 

January 

February 

March 

April 

May 

June 

July 

August 

September 

October 

November. 

December 



28th Year. 
January .. .'. 

j February 

jMarch 

(April 

IMay 

June 

| July 

August 

September... 
October. . . . 
November... 
December 



9 16 

13 2f 



1-3 

10 

8 

12 

10 

7|14 

411 

2 9 

6 13 

4 11 



S3 30 

$" 

■2 29 
26 . . 
■:i 31 



so 



31 



30 



39 



This tabic begins with A. J. P. 1, which was B, 
C. 4713. A. J. P. 4714 synchronizes with A. D. 
1. There arc 10/227 days, and 1461 Sundays iti 
the solar cycle. Each successive cycle of twenty- 
eight years was in all respects like this, llcncc 
this table furnishes a perpetual calendar for Julian 
time. 



G6 The Sabbath. 

Rule to find by the Julian cycle on what day of 
the week any event occurred, when the year of our 
Lord, the month, and day of the month are given : 
Add the year of the event to 4713 ; the sum will 
be the year of the Julian period. Divide this by 
twenty-eight, the number of years in a solar cycle, 
and the remainder will be the year of the event in 
the Julian cycle. Take the following examples :— * 
What day of the week was January 1st, A. D. 1 ? 
Add 1 to 4713 ; it makes 4714; divide this by 28 : 
the quotient is 168, and 10 remainder, which indi- 
cates that A. D. 1 was the tenth year in the solar 
cycle. By reference to the table we see that in 
the tenth year of the solar cycle the second day of 
January was Sunday. Hence, the first day of Jan- 
uary A. D. 1, was Saturday. 

Gregory's retrenchment was made October fifth, 
1582. What day of the week was that? Add 
4713 and 1583 and Ave have the sum 6296. This 
is the year of the Julian period that the retrench- 
ment was made. Divide 6296 by 28 and the quo- 
tient is 224, with 23 remainder, which indicates 
that the retrenchment was made in the twenty-third 
year of the solar cycle. In the twenty-third year 
in the table we see that October seventh was Sun- 
day ; hence, October the fifth was Friday. 



Mule to Find Any Bay of the Week. 67 

Rule to find by the Julian cycle on what day of 
the week any event occurred, when the year of our 
Lord, the month, and day of the month are given, 
according to the Gregorian calendar: — Add the 
year of the event to 4713; the sum will be the 
year of the Julian period. Divide this by 28 and 
the remainder will be the year of the event in the 
Julian cycle. Then set down the day of the month 
of the first Sunday in the Julian month which cor- 
responds to the Gregorian month of the event; add 
the number of days required by the retrenchment 
of Gregory XIII. ; divide the susn by 7, the number 
<pf days in a week, and the remainder will be the 
day of the month of the first Sunday in the Gre- 
gorian month of the event, *©r, if there be no re- 
mainder the first Sunday will be the seventh of said 
month. Take the followirg examples : — What day 
of the week was January second, 1881 ? Add 188] 
to 4713, obtaining the sum 6594, which is the year 
of the Julian period. Dividing this by 28 the quo- 
tient is 235, and 14 remainder, which indicates that 
this vear is the fourteenth of the solar cycle. Then 
by reference to the fourteenth year in the Julian 
cycle, in the table, Ave see that the first Sunday in 
January was the fourth day. This would have 
been the true calendar for 1881 if there had been 



68 The Sabbath. 

bo retrenchment. To ascertain the true calendar 
we add to this fourth day ten days for the retrench- 
ment of 1582 ; one day for the centurial year 1700, 
and another day for the centurial of 1800. which 
together make sixteen days. This we divide by 
seven, the number of days in a week, giving two 
weeks and two days remainder; which indicates 
that the second day of January, 1881, was Sunday. 

The author of this work was born August 16th, 
1823 ; what day of the week was that ? Add 1823 
to 4713, we have the sum of 6536 as the year of 
the Julian period. Divide this by 28, the number 
of years in a cycle; the result is 233 cycles and 
12 years, which indicates the twelfth year in the 
solar cycle. By reference to the twelfth year in 
the table we see that the first Sunday in August 
was the filth day; to this we add the 12 days of 
the Gregorian retrenchment, which makes 17 days. 
Divide this by 7, the number of days in a week ; 
the quotient is two weeks, and three remainder; 
which indicates that August third, 1823, was Sun- 
day. The third being Sunday, the sixteenth, which 
was the author's birthday, must have been Saturday. 

The only changes that have been made in the 
Julian calendar are those necessitated by the Gre- 
gorian retrenchment. This year, 1881, is the four- 



ar 
>m 

52, 

on 

iar 



Explanation of Permanent Calendar. 69 

teenth year in the solar cycle. If there had been 
no change in the Julian calendar, D would have 
been the Sunday letter for this year, as in the table ; 
but the retrenchment has made B the Sunday letter 
for 1881 in the Gregorian calendar. And as B 
was the Sunday letter for the tenth year of the solar 
cycle in the Julian calendar, as in the table, there- 
fore the fourteenth year in the solar cycle, at pres- 
ent, in the Gregorian calendar, is, in all respects, 
the same as the tenth year in the solar cycle in the 
Julian calendar. And the calendar for 1882, which 
will bo the fifteenth year in the solar cycle, will be 
precisely like the Julian calendar in the eleventh 
year of the solar cycle. Hence, we see that the 
Gregorian calendar, in use at present, is found in 
the Julian calendar four years backward in the 
solar cycle ; and this will continue to be so until the 
twenty-ninth day of February, A. D, 1900, shall be 
dropped from the Julian calendar, as it is required 
to be by the Gregorian retrenchment. 

EXPLANATION OF THE PERMANENT CALENDAR, 

Explanation of the table: — The seven calendars 

in the left-hand of this table (numbered 1 to 7b 
exhibit every possible month-dale of each day oi 
the week. The numbers in the center of the table 
indicate the proper calendar for each month o( 
every year from (he creation to A. lb 2100. 



PERMANENT CALENDAR WITH INDEX NUMBERS FROM A. M. i TO a D. 



2100 



SEVEN CALENDARS. 



INDEX NUMBERS. 



i:» 


13 


19 


20 


26 


27 


■1 


5 


II 


12 


IK 


19 


25 


26 


3 


4 


II! 


11 


17 


18 


24 


25 


31 




2 


3 


9 


10 


16 


Ir 


23 


24 


3C 


31 



13 
20| 

27 



Q, CO 

<s.a 



II 3 






t-J 



7 2 

1 3 

2 4 
3] 5 









1 


ai 


« 


s-i 
03 


(U 


-4J 




+3 


i-s 


t-3 


<J 


>> 
T3 




fl 


«H 


5 


0) 


w 


ffl 


GF 


28 


E 


27 


D 


26 


(J 


25 


B A 


24 


G 


23 


F 


22 


E 


21 


DC 


20 


B 


19 


A 


18 


G 


17 


FE 


16 


D 


15 


C 


14 


B 


13 


A G 


12 


P 


11 


E 


10 


D 


9 


CB 


8 


A 


7 


G 


6 


V 


5 


E D 


4 


C 


3 


B 


2 


A 


1 



SEVEN PERIODS. 



a 



1596 
1597 
1598 
1599 
1600 
1601 
1602 
1603 
1604 
1605 
1606 
1607 
1608 
1609 
1610 
1583 
1584 
1585 
1586 
1587 
1588 
1589 
1590 
1591 
159 J 
1593 
1594 
1595 



2o 

Q 

< 

1816 
1817 
1818 
1819 
1820 
1821 
1822 
1823 
1824 
1825 
1826 
1827 
1828 

m 

1802 

1803 
1804 
1805 
1806 
1807 
1808 
18C9 
1810 
1811 
1812 
1813 
1814 
1815 



So 



1912 
1913 
1914 
1915 
1916 
1917 
1918 
1919 
1920 
1921 
1922 
1923 
1924 
1925 
1926 

1927 
1928 

Tm 

19D2 

1903 
19(4 
1905 
1906 
1U07 
1908 
1909 
1910 
1911 



this line for A. D. 1752, 
§The index numbers 
A. D 1752. 



*In all Catholic countries from the 5th, to the 15th of Oct. A. D. 1582, was dropped from the calen- 
dar. Hence the index numbers on this line for A. D. 1582, in Catholic countries, refer to the calendar 
only to Oct. 5th. 
'^\ n [ l n ^f^%ZlTnfV^ index ™^bers on this line refer to the calendar for A. D. 1582, from 
29 Oct. 15th, to the end of that year ^ 9 

• • w *^^n e „ S 5rni, E thPP»i d ^ W Monies in America the reformed calendar was adopted A. . DJ'&J 
^eTcT^e^a^n'daTonfy' to^ept* if*"' ^ ***■ M t0 the 14th £or that ^ ^^ the "** * 
on this line refer to the calendar for England and her colonies in America from Sept. 14th to the end of the year 



Explanation of Permanent Calendar. 69 

tcenth year in the solar cycle. If there had been 
no change in the Julian calendar, D would have 
been the Sunday letter for this year, as in the table ; 
but the retrenchment has made B the Sunday letter 
for 1881 in the Gregorian calendar. And as B 
was the Sunday letter for the tenth year of the solar 
cycle in the Julian calendar, as in the table, there- 
fore the fourteenth year in the solar cycle, at pres- 
ent, in the Gregorian calendar, is, in all respects, 
the same as the tenth year in the solar cycle in the 
Julian calendar. And the calendar for 1882, which 
will be the fifteenth year in the solar cycle, will be 
precisely like the Julian calendar in the eleventh 
year of the solar cycle. Hence, we see that the 
Gregorian calendar, in use at present, is found in 
the Julian calendar four years backward in the 
solar cycle ; and this will continue to be so until the 
twenty-ninth day of February, A. D. 1900, shall be 
dropped from the Julian calendar, as it is required 
to be by the Gregorian retrenchment. 

EXPLANATION OF THE PERMANENT CALENDAR, 

Explanation of the table: — The seven calendars 
in the left-hand of this table (numbered 1 to 7), 
exhibit every possible month-date of each day of 
the week. The numbers in tiie center of the table 
indicate the proper calendar i'ov each month o( 
every vear from Hie creation to A. D. - LOO, 



70 The Sabbath. 

Directions: — Find the month and year required, 
in the right hand table. The figure opposite both 
will indicate the calendar to be used. Thus January, 
and twenty-eight years before A. J. P., have opposite 
them the figure " 1," which indicates that the first 
calendar is the one for that month ; and by refer- 
ence to the first calendar we see that the first day 
was Monday. Hence the first day of January, 
twenty-eight years before A. J. P., was Monday. 
Should we take the other years on the same lino, 
namely, A. J. P. 1,A.D. 1596, 1T20, 1766, 1816, 
and 1912, we would reach the same results. Under 
January for all of these years, on the first line, is 
the figure " 1," which indicates that the first calen- 
dar is the one for January in those years. Take 
the years in the fourth line from the top, namely, 
before A. J. P. 25, A. J. P. 4, A. D. 1599, 1723, 
1769, 1819, 1915, and 1700. In these years what 
day of the week was the first day of September ? 
Opposite September, and also opposite these years, 
we find the figure " 3," which indicates that the 
third calendar is the one for September in these 
years; and the first day of the third calendar is 
Wednesday, flence, the first day of September 
in the years on the fourth line, was Wednesday. 

Explanation of the seven periods : — The first 
period in the table embraces the first twenty-eight 



Explanation of Seven Periods. 71 

years before A. J. P. Twenty eight years is a 
complete solar cycle ; hence, each successive twen- 
ty-eight years before A. J. P., was in all respects 
like this, back to the beginning of the world. 

The second period begins A. J. P. 1, which was 
B. C. 4713. Each successive cycle of twenty-eight 
years was precisely like this until the Gregorian re- 
trenchment dropped ten days from the Julian cal- 
endar. This was adopted in all Catholic countries 
on the fifth of October, A. D. 1582. Protestants 
came to use it gradually. By an act of Parliament 
Great Britain adopted it by dropping from the 
Julian calendar eleven days, which was then the 
difference between the old and the new style. This 
was done in the month of September, and the day 
which would have been, the third, was called the 
fourteenth, in the year A. D. 1752. Hence in 
England and in her colonics in America, there was 
no change in the Julian calendar until A. D. 1752. 
The followers of the Greek Church still use the 
old style, with no retrenchment. Hence for their 
dates the second period, beginning A. J. P. 1, and 
brought forward in cycles of twenty-eight years, is 
used. 

The third period began after the bar ^ ) in 

the table in the year, A. U. 1583, which wraa the 



72 The Sabbath. 

first year after the retrenchment of ten clays. None 
but Catholic countries adopted the reformed calen- 
dar at that time. 

The fourth period began after the bar ( ) in 

the year A. D. 1701, the twenty -ninth day of Feb- 
ruary, A. D. 17C0, being dropped, which required 
a corresponding change in the calendar. 

The fifth period contains the years for the first 
Protestant retrenchment for England and for this 
country ; which period began in the table after the 
bar ( ) with the year A. D. 1 753 ; the retrench- 
ment being made the previous year. This period 
continued without change, until February twenty- 
ninth. A. D. 1800, was dropped from the calendar. 

The sixth period began in the table after the 

bar ( ) in the year 1801, and will continue 

until February 29th, A. D. 1900 is omitted from 
the Julian calendar. 

The seventh period will begin A. D. 1901, and 
continue until the year A. 1). 2100, in which year 
the Gregorian retrenchment requires that Febru- 
ary twenty -ninth be dropped from the Julian cal- 
endar. 

The years in the right-hand column are those in 
which there have been retrenchments; hence the 
order was broken, and they are placed opposite 



Rule to Find the Calendar. 73 

the index numbers which refer to their proper 
calendars. 

In each of the seven periods there are twenty- 
eight years inserted in the table ; and each successive 
twenty-eight years are in all respects like these 
until a change was made in the calendar by a re- 
trenchment. 

Rule to find the calendar for those years which 
are not inserted in the table : — Divide the year in 
the period for which the calendars are required, 
by 28, the number of years in a solar cycle, and 
the remainder will indicate the year in its respect- 
ive cycle. Example: — Which are the calendars 
for A. D. 1881 ? This belongs to the sixth period, 
which began A. D. 1801; from this year to 1881, 
including both, there are 81 years. Divide this 
by 28, the quotient is 2, and 25 remainder; which 
indicates that A. D. 1881, is the 25th year in this 
period. Begin with 1801, which is the first year 
of this period, and count forward 25 years. It 
ends with 1825; the calendar of which is in all 
respects like that of the year 1881. B is the Sun- 
day letter, and the calendars tire indicated by the 
figures on this line under their respective months, 
namely; the sixth calendar for January ami Octo- 
ber} the second for February, March ami Novem- 



74 The Sabbath. 

her; the fifth for April and July; the seventh for 
May; the third for June ; the first for August: and 
the fourth calendar for September and December. 

Particular attention must be given to the begin- 
ning of each period. The third to the seventh 

periods begin immediately after the bar ( ) in 

each of their respective columns. 

We will now introduce a few examples of the 
year, month and day of A. M. 1. Usher fixed 
for the beginning of the world Sunday, October 
twenty-third, A. J, P. 710. Let us test this date 
by our table. This belongs to the second period, 
which began A. J. P. 1. 710 divided by 28 gives 
a quotient of 25, and 10 remainder, which indicates 
that Usher's year of the world was the tenth in this 
period. The index number opposite the tenth year, 
and under October is " 6," which indicates that the 
sixth calendar is the one for October that year, and 
we see that the twenty third day in this calendar is 
Sunday. P. Akers, D. D., fixed for the beginning 
of the world September fifteenth, before A. J. P. 
833. What day of the week was this? This be- 
longs to the first period. 833 contains 29 cycles 
of 28 years each, and 21 remainder, which indi- 
cates that the twenty-first year in this period is his 
year of the world. E is the Sunday letter, and 



The First Bay of the World. 75 

opposite tliis and under September is the figure 
u 1," which indicates that the first calendar is ihe 
one for September that year; and the fifteenth day 
which lie fixed upon as the beginning of the world 
is Monday. 

Our calculations make A. M. 1, to begin Septem- 
ber twenty-third, before A. J. P. 840. What day 
of the week was that? This belongs to the first 
period. 8-10 years contain just 30 cycles of 28 
years each, which indicates that the twenty-eighth 
year in this period is the one which w r e have judged 
to be A. M. 1. G F are the Sunday letters; and 
opposite these, and under September, is the figure 
" 7,'* which indicates that the seventh calendar is the 
one for September that year; and the twenty-third 
day in this calendar is Monday. 

The day of tlie week claimed by any other author 
as the first day of the first year of the world, can 
be verified or disproved by the same rule, as illus- 
trated above. 



76 The Sabbatf. 



CHAPTER IX. 



THE BEGINNING. 



" In the beginning' God created the heaven and 
the earth." (Gen. i: 1.) I shall not attempt to 
fix the length of time which intervened between the 
beginning of the creation of the heaven and the 
earth, and the time when God caused light to shine 
upon the earth, and made a division between the 
day and the night, so that the "evening and the 
morning were the first day." Perhaps in periods 
anterior to those of which Moses wrote, the earth 
had passed through different conditions, and had 
been inhabited by numerous species of living crea- 
tures, whose fossil remains are embedded in the 
many different rocky strata of the earth's crust. 
He introduces the earth to us in a chaotic slate. 
We know nothing of the earth's history prior to 
this, except by means of geological researches. It 
is sufficient for our purpose to begin with the time 
when God prepared this earth for its present in- 
habitants; or, when He declared that " The even- 



The Beginning* 77 

ing and the morning were the first day." It i.s 
evident that the six days spoken of in the first 
chapter of Genesis, were each twenty-four hours in 
length, like our day, and not long periods, as some 
have supposed. We offer the following reasons to 
sustain this theory. 

1. While the fossil deposits in the different strata 
of the earth's crust very largely correspond to the 
order of the creation as found in Genesis, still this 
is no proof against the theory that before this there 
was a succession of creatures after the same order, 
during successive periods. 

2. The first day in Genesis was marked by light 
and darkness, called day and night, like our day of 
twenty- four hours. 

3. " The evening and the morning were the first 
day." All through the " Bible times" this was ihe 
mode of reckoning a day of twenty-lour hoars: 
commencing at sunset in the evening, "From even- 
ing to evening" constituted a day. 

4. If these six days were long periods, the Sab- 
bath day must also be a long period. Then 
iourth precept would read: " In six long periods 
the Lord made heaven and earth, the sea. and all 
that in them is, and rested the seventh long period: 
wherefore the Lord blessed the Sabbath long peri- 



78 The Sabbath, 

od, and hallowed it." On the other hand, it is pre- 
posterous to suppose that God had made nothing 
until about six thousand years aero. It is said : •' In 
six days the Lord made heaven and earth; the sea, 
and all that in them is. ?? This text simply means 
that in these six days God fitted up this earth for 
the variety of creatures that now inhabit it. and 
made these creatures, and placed them on the land 
and in the sea, and provided sustenance for them. 

Different nations among the ancients have begun 
their years at different seasons. This may have 
arisen from various causes. The Israelites, to whom 
were committed the oracles of God. always believed 
that the world was created about the time of the 
autumnal equinox, the first day of their month Tisri. 
This would give Adam full autumnal fruitage, and 
the animals upon which to subsist, at the time of 
the creation. It also agrees with God's statement 
in reference to the grass, herbs, seeds, and fruits of 
the trees, i; Whose seed is in itself upon the earth." 
(Gen. i: 11.) 

The flood must have occurred late in the Fall, so 
as to give Xoah an opportunity of securing the late 
autumnal fruits. God said to him. « Take thou 
unto thee of all food that is eaten, and thou shalt 
gather it to thee, and it shall be for food for thee 



First Month of the World 79 

and for them. Thus did Noah according to all that 
God commanded him so did he." (Gen. vi: 21, 
22.) It was no ordinary task to gather sufficient 
food for himself and family, and for every living 
creature which went into the ark. Then he was 
required to gather all kinds of food that is eaten. 
He would naturally gather each kind at the time of 
its maturity. Assuming that the late autumnal 
fruits were ripe by the beginning of the first month 
Tisri, this would give sufficient time to secure 
these before the flood, which commenced on the 
seventeenth day of the second month. (Gen. vii: 
II.) The commencement of the flood, therefore, 
must have been in the month corresponding to our 
November. 

No other time of the year would have so well 
afforded Noah an opportunity to secure all kinds 
of fruits in their season. 

According to the Mosaic ecclesiastical calendar 
the feast of tabernacles commenced on tfte fifteenth 
du-y of the seventh month, when they had gathered in 
the fruit of the land. (Lev. xxiii : 39.) Accord- 
ing to the creation calendar it was to be observed 
when they had gathered in the crops out of the 
field in the end of the year, (Ex. xxiii : 16.) Both 
of the texts quoted agree in this: that this least 



80 The Sabbath. 

was to bo observed after the fruit of the land had 
been gathered in. This would fix the time in Au- 
tumn. In one place the time is fixed at the end of 
the year, when they had gathered in their labors 
out oi the field. As they gathered in their fruits 
at the end of the year, and the feast of tabernacles 
was to be observed after that ingathering, the time 
is thus fixed in the first month of the secular year, 
which month was Tisri. And in another place (Num. 
xxix : 12), it is stated that the feast should be held in 
the seventh month; therefore the seventh month of 
the Mosaic ecclesiastical calendar corresponds to the 
first month of the civil or creative calendar. This 
has always been believed by the Jews. By such 
reasons it is demonstrated that the beginning of 
the year of the world was in the month Tisri, which 
began about the time of the autumnal equinox. If 
I am correct it began, Julian time, Monday, Sep- 
tember 23rd, B. C. 5552. 



Years from Creation to Exodus. 



81 



CHAPTER X. 



THE NUMBER OF YEARS FROM THE CREATION TO 
THE EXODUS OF THE ISRAELITES. 

To ascertain the length of this age. the number 
of* years which each Patriarch lived before the birth 
of a successor must be added together. We have 
in the following tables the principal authorities upon 
which we must depend for the chronology of this 
age; namely, the Hebrew, the Samaritan, the Sep- 
tuagint, and Josephus. 

TABLE I; FROM ADAM TO THE FLOOD INCLUSIVE. 

Years lived before the birth of his successor. 

JOS. 



Adam, 

Seth, 

Enoe, 

Cainan, 

Mahalaleel, 

Jared, 

Enoch, 

Methuselah, 

Lamech, 

Noah, at the Flood, 

Total to the Flood, 



HEB. 


SAM. 


130. 


130. 


105. 


105. 


90. 


90. 


70. 


70. 


M. 


$5. 


162. 


62. 


65. 


65. 


187. 


(17. 


182. 


53, 


600. 


GOO. 


L656, 


1307. 



SEP. 

230. 
205. 
190. 
170. 
165. 
162. 
165. 
1ST. 
L88. 
600. 

262. 



230. 
205. 
190. 
170. 
165. 
162. 
165. 
187. 
182. 

256. 



82 



The Sabbath. 



In the foregoing table the Septuagint and Jose- 
phus agree, with the exception of six years in the 
life of Lamech previously to the birth of Noah. 
This agreement is evidence in their favor. The 
Hebrew and the Samaritan disagreeing with each 
other, and also with the Septuagint and Josephus, 
are evidently unreliable. There is no corrobora- 
tive testimony, or witnesses to sustain them. 

TABLE II ; FROM SHE.U TO ABSAM. 

Years lived before the birth of his successor. 

HEB. SAM. SEP. JOS. 





Shem. after the flood, 

Arphaxad, 

Cainan. 

Salahj 

Eber, 

Peleg 

Ben, 

Serug 

Nahor, 

Terah, 



To Abram, 
To Flood, . 



Total to Abram, 



2. 

35. 

30. 
34. 
30. 

32. 
30. 
29. 
70. 

292. 
1656. 

1948. 



loO. 

130. 
134. 
130. 
132. 
130. 

79. 

70. 

942. 
1307. 

2249. 



2.1 12. 



135. 


135. 


130. 




130. 


130. 


134. 


134. 


130. 


130. 


132. 


130. 


130. 


130. 


79. 


120. 


70. 


70. 



1072. ! 993. 
2262. 2256. 



3334. 



!49. 



A single correction is required in this table. 
Though Terah was only seventy years old at the 
birth of his first son, yet as the Hebrew and Sep- 



Years from Creation to Exodus. 83 

tuagint both say, in Gen. ix : 32, that he died aired 
two hundred and five, when Abram was called be- 
ing seventy-five years of age, it would make Tcrali 
one hundred and thirty years old when Abram was 
born. This requires sixty years to be added to 
the seventy years in the table. 

In this second table the Septuagint gives one 
hundred and twenty years to Cainan. This num- 
ber is lost from the other copies of that period ; but 
Luke, one of the inspired penman of the New Tes- 
tament, confirms the Septuagint, and mentions Cai- 
nan, who is now omitted in the Hebrew. (See Luke 
iii : 35, 36.) " Salah, which was the son of Cainan, 
which was the son of Arphaxad." 

With the exception of Cainan all of the Septuagint 
numbers are corroborated by the Samaritan. This 
fact gives it credibility. It is also supported by 
Josephus, except as to ten years in the life of Shem, 
and forty-one years in the life of Nahor. and the 
omission of Cainan. But the Hebrew numbers are 
far different from all the others, which disagree- 
ment is strong evidence against them. 

The original Hebrew text was preserved with 
great care, and continued without material alteration 
till the time of Christ, when the Hebrew Scriptures 
became much neglected, because oi' the prevalence 



84 The Sabbath, 

of the Greek language, in which there had been a 
faithful translation of the Hebrew Scriptures for 
about three hundred years. 

In the second century both Jews and Christians 
turned their attention to the critical study of the 
Hebrew Bible, and several Greek versions were 
completed. Many discrepancies in the Hebrew 
manusciipts were discovered. About the begin- 
ning of the sixth century the learned Jews revised 
and published the sacred text in two parts. Since 
that time the Hebrew Bible has remained with very 
little alteration. (See Home's Introduction.) 

The Samaritan copy of the Scriptures is in 
the original Hebrew character. The Samaritans 
added nothing to the five books of Moses, lest it 
should appear that Jerusalem was the only place 
where they should offer their sacrifices. 

The Septuagint copy of the Scriptures is a 
Greek translation from the Hebrew, made at Alex- 
andria, about B. C. 285. It received the sanction 
of the highest Jewish authorities, and was intro- 
duced into their synagogues. It was doubtless 
regularly used by Jesus Christ and the apostles; 
and for about four hundred years was considered 
by all the Jews a faithful translation of the word 
of God. 



Years from Creation to JSxodus. 85 

Josephus' Work, as he states in his preface, was 
" interpreted out of the Hebrew Scriptures," about 
the year A. D. 93. By reference to the first table 
it may be seen that Josephus agrees with the Sep- 
tuagint down to the time of the flood, except in the 
case of the six years already mentioned. Now, as 
both the Septuagint and the books of Josephus were 
compiled and translated from the Hebrew Script- 
ures, before the Jews were accused of Corrupting 
the Hebrew text, it is evident that the Greek and 
Hebrew Scriptures were at that time in agreement. 

In the second table there is an exact .agreement 
between the Samaritan and the Septuagint, except 
in the life of Gainan, whose name is not given in 
the Samaritan copy. Inasmuch as the Septuagint 
was translated from the Hebrew Scriptures, and 
contains the same numbers now as when it had the 
sanction of the whole Jewish nation, and was used 
by Jesus Christ and his apostles, — and as the He- 
brew and Greek copies then agreed, it follows 
therefore that the former must have since boon 
altered. Moreover the Jews have been gravely 
charged with this enormous offence by the Chris- 
tian fathers, — Justin Martyr, Irenaeus, Tertullian, 
Orii>'cn,Euscbius, etc. (See Patriarchal A.ge, p. 28.) 

The object which the Jews seem to have had in 
view, in thus abbreviating the chronology o( tha 



86 The Sabbath". 

Old Testament, was to make it appear that the 
time had not yet come in which to look for the 
promised Messiah. They believcdthat his advent 
would be in the sixth millenary ; which belief was 
indeed verified by the true chronology of the Bible 
when he was born in Bethlehem. 

By reference to the tables it may be seen that 
the Hebrew numbers fall short of those of the Sep- 
tuagint jifst one hundred years, in each of twelve 
of the patriarchs. This could not have been a mis- 
take in transcribing. 

The two tables in the forepart of this . chapter 
give the chronology from Adam to the birth of 
Abram. From the birth of Abram to the exodus 
of the Israelites, the Hebrew, the Samaritan, the 
Septuagint and Josephus are in agreement, as fol- 
lows : — 

TABLE III; FROM THE BIRTH OP ABRAM TO THE 

EXODUS. 

From Abrarrvs birth to his call to leave Haran, Gen. xii : 1-5, 75. 

Thence !o the birth of I-aac, Gen xxi : 5, 25. 

Thence to the birth of Jacob, Gen. xxv : 28, 60. 

Thence to his removal into Esypt, Gen. xlvii : 9, 130. 

Thence to the exodus from Egypt, 215. 

Total from birth of Abram to the exodus, . . 505. 

Omitting the first item in this table, namely, the 
seventy-five years of the age of Abram when he was 
called to leave Haran, the remaining numbers added 
make the four hundred and thirty years of the so. 



Years from Creation to Exodus. 87 

journing of the Hebrews to the exodus. (See Ex. 
xii : 40, 41.) This text, in both the Septuagint and 
Samaritan copies, according to Drs. Kennicot, Clark 
and others, reads thus : — •< Now the sojourning of 
the children of Israel, and of their fathers, which 
they sojourned in the land of Canaan and in the 
land of Egypt, was four hundred and thirty years." 
They were sojourners one-half of this time in Ca- 
naan, and the other half, two hundred and fifteen 
years, in Egypt. Paul gives us four hundred and 
thirty years from the promise to Abraham, to the 
giving of the law. (Gal. iii : 1 6, 17.) This embraces 
the time from Abram's call to leave Haran to the 
exodus of the Israelites, at which time they began 
to observe the ordinances of the law, among which 
was that of the Sabbath. 

About sixty-five years after the Septuagint trans- 
lation was made, B. C. 220, Demetrius, as quoted 
by Palyhister, and preserved in the works of Euse- 
bius, states that from Adam to the coining of .la cob's 
family into Egypt, there were 8G24 years : and from 
the flood to the same event there were 1362 years. 
It will be seen by reference to the three tables in this 
chapter, that this agrees exactly with the Septuagint 
as we now have it. This, and other corroborative 
testimony, is strong evidence in favor o( the chro- 



88 



The Sabbath. 



nology as found in the Septuagint copy of the sacred 
Scriptures. 

Allowing the correction of sixty years in the life 
of Terah, before the birth of Abram, as proved in 
this chapter, the number of years from Adam to the 
exodus of the Israelites, according to the principal 
authors consulted in this chapter, would be as fol- 
lows : — 



TABLE 



To the Flood, 

Thence to birth of Abram, 

Thence to Exodus, 

Correction in life of Terah, 



HEB. 


SAM. 


SEP. 


1656 


"1307 


2262 


292 


942 


1072 


505 


505 


505 


60 


60 


60 


2513 


2814 


3899 



JOS. 

2256. 

993. 

505. 

60. 

3814. 



Total to the Exodus,.... 

In computing time, as in this chapter, fractional 
parts of years are reckoned in the age of the pre- 
vious patriarch. For instance, it was the first year 
of Adam's life until he was one year old ; hence to 
estimate solid time we must substract the portion 
of the year which is not completed. And as the 
Mosaic age commenced with the seventh creation 
t-'ionth (proof of which will be given in a future 
chapter), leaving six months to complete solid years 
in the foregoing table, to find the solid time we 
must subtract six months from each column. 



Years from Creation to Exodus. 89 

Archbishop Usher's chronology contains the He- 
brew numbers with the correction of 60 years in the 
life of Terah; giving to the Patriarchal age 2513 
years, less six months. P. Akers, for better rea- 
sons it is believed, adopted the numbers in the 
Septuagint copy of the sacred Scriptures, with the 
correction of 60 years in the life of Terah, giving 
to the Patriarchal age 3899 years, less six months. 
These numbers are adopted in this work. 

Every item of the numbers given by the Septua- 
gint, is sustained by other witnesses among the an- 
cients. Demetrius supports the Septuagint numbers 
down to the time of the removal of Jacob's family 
into Egypt. Luke sustains the Septuagint in retain- 
ing the name of Oainan, the son of Arphaxad, to 
whom 130 years are given, which is lost in the 
Hebrew. 

If I am correct the Patriarchal age contained of 
solid time 3898 solar years, and 6 months of 30 
days each. This makes 1423U24 days, or 203417 
weeks and 5 days. It began on Monday, Septem- 
ber twenty-third, and closed with Friday, March 
tweiVy-iirst. These points will be considered in 
future chapters. 



90 The Sabbath. 



CHAPTER XL 

THE LENGTH OF THE PATRIARCHAL MONTHS AND 
YEARS. 

It is evident that five months at the time of the 
flood contained thirty days eaeb. In Gen.vii: 11, 
it is stated : — ' ; In the six hundredth year of Noah's 
life, in the second month, the seventeenth day of the 
month, the same clay were all the fountains of the 
great deep broken up." "After the end of the 
hundred and fifty days the waters were abated. 
And the ark rested in the seventh month on the 
seventeenth day of the month, upon the mountains 
of Ararat." (Gen. viii : 3, 4.) In the first of the 
foregoing texts it is said that the flood commenced 
on the seventeenth day of the second month; and 
in the second text, that the ark rested on the seven- 
teenth day of the seventh month. This makes a 
period of just five months, which is declared to be 
a hundred and fifty days. Therefore these months 
must have contained just thirty days each. 

Moses was commanded to number every male of 
the children of Lcvi ; " from a month old and up- 



Patriarchal Months and Years. 91 

ward." (Num. iii: 15.) This passage is rendered 
by Joseplius, ''From thirty days old. 11 (Antiq. iii. 
12. 5.) Josephus is good authority in relation to 
the number of days in the Jewish months. In 
speaking of the day of atonement, which was 
observed on the tenth day of the seventh mouth, 
Tisri, lie calls it a u lunar month 11 (iii. 10, 8.) 
He gives thirty days to this month. (Wars ii. 
19, 4.) He also speaks of Nisan, or Abib, and of 
Ab, as u . lunar mouths." But these months have 
thirty days each among the Jews, even at the present 
time. Joseplius says. Jotapata was taken on the 
first day of the month Tamuz. (iii. 7, 36.) Then 
in chap. 9, sec. 1, he says: "Vespasian returned 
to Ptolemais on the fourth day of Tamuz;" and 
in sec. 5, he states that the lamentation in the 
city " did not cease before the thi/tieth day." Tins 
reference proves that the month Tamuz. in the 
time of Joseplius, had thirty days. But the rab- 
bins of modern times only give it twenty-nine. 
Even Adam Clark adopted the modern method 
of the rabbins in alternating the months of twen- 
ty-nine and thirty days, and inserting an inter- 
calary month every two or three years, in order 
that the sun and the solar year might be brought 
again to agreement. AVheu " lunar months" are 



92 The Sabbath. 

therefore mentioned by Josephus, we must not un- 
derstand them in accordance with the modern 
Jewish system. The calendar which had been used 
by the Jews from Moses to the time of Josephus, 
differed materially from that which they now use. 
This will be shown more fully in later chapters of 
this work. It is certain that the present method of 
the rabbins of alternating the months of twenty-nine 
and thirty days, was not the method in the time of 
Josephus neither was it the custom at the time of 
the flood. Their months contained thirty consecu- 
tive days, because, as we have already seen, a 
hundred and fifty consecutive days made just five 
months. 

THE NUMBER OF MONTHS IN THE PATRIARCHAL YEARS. 

"We find no evidence of a thirteenth intercalary 
month in the Scriptures. But there is evidence 
that the patriarchal years contained only twelve 
months. *• Solomon had twelve officers over all 
Israel, which, provided victuals for the king and 
his household ; eacli man his month in the year." 
(1 Kings iv: 7.) As there was no provision for 
a thirteenth month it is evident there was no such 
month. (See also 1 Chron. xxvii: 1-5.) These 
references establish the fact that there were but 
twelve months in the vear in Old Testament time. 



Length of Patriarchal Years. 93 

In the New Testament we read, " The tree of life 
bare twelve manner of fruits, and yielded her fruits 
every month." (Rev. xxii: 2.) This text estab- 
lishes the same thing as true for the New Testa- 
ment years. This testimony can never be reconciled 
with the present Jewish method of intercalating a 
thirteenth month. Joseph us is a competent witness 
to prove the number of months in a Jewish year, as 
recognized in the Mosaic law ; and he says : " When 
Moses ordered twelve loaves to be set on the table 
he denoted the year as distinguished into so many 
months." (Antiq. iii. 7, 7.) These proofs it is 
believed arc sufficient upon this point. 

III. THE LENGTH OP THE PATRIARCHAL YEARS. 

All chronologcrs of repute, so far as I know, 
believe that the years of the ancients were solar 
years. If their years had not been solar years, in 
the course of time summer and winter would have 
exchanged places; and the same thing would have 
been true of seed-time and harvest. This has never 
been and never will be; for God said to Noah, 
" While the earth rcmaineth seedtime and harvest, 
and cold and heat, and summer and winter, ami 
day and night shall not cease." (Gen. viii : 22 
Tne feast of Unleavened bread always commenced 
on the fifteenth dav of the first month: and M on 



"94 The Sabbath. 

the morrow after the Sabbath," during this feast, 
"a sheaf of the first-fruits" of their harvest must 
be offered unto God. The}' were allowed to " eat 
neither bread, nor parched corn, nor green ears" 
until they had made this offering unio the Lord; 
and it must be offered on the sixteenth day of Abib 
or Nisan. (Sec Josephus Antiq. iii. iO, 5 ; also 
Lev. xxiii : 4—14.) Now, if their years were more 
than a solar year, then they would have bee a de- 
prived of eating their fruits for some time after 
they had matured. If their years had been less 
than a solar year they would not have had a sheaf 
sufficiently matured to offer to the Lord at the time 
of the feast of unleavened bread. Had their years 
lacked but six hours each of a solar year, then in 
one hundred and twenty years they would have 
receded thirty days, and in fourteen hundred and 
sixty years the recession would have amounted to 
an entire year. This has never occurred. The 
present rabbinical method of having a thirteenth 
month, Veadar, every two or three years, could not 
have been practicable with the ancient Israelites, 
from the fact that in the years having thirteen 
months, the sixteenth of Nisan, the time for offer- 
ing the first-fruits would have been one month later 
in the season, for grain to ripen, than in other years. 



Length of Patriarchal Years. 95 

The feast of tabernacles always commenced on 
the fifteenth day of the seventh month, after the 
fruits of the land had been gathered in. See Lev. 
xxiii: 39; also D-'ettt. xvi : 13. Both of these texts 
fix the commencement of the feast of tabernacles 
upon the fifteenth day of the seventh month ; and 
both also agree that it was after they had " gath- 
ered in the fruits of the land." In Exodus xxiii: 
16, the feast of tabernacles is called " The feast of 
ingathering, which is in the end of the year." This 
text agrees with the others in fixing the time of this 
feast, namely, at the time of the ingathering of fruits ; 
but it disagrees in relation to the month of the year, 
'making it in the end of the year, while the other 
texts appoint the time in the seventh month of the 
year. The seventh month, which corresponds with 
the time of the ingathering of the fruits is from the 
Mosaic calendar which commenced with the exodus 
of the Israelites. (See Ex. xii.) This seventh 
month corresponds with the end of the year, or 
more precisely with the first month of the year 
from the creation, called by some the civil war. 
Hence in the Patriarchal age the ingathering of 
harvest was at the end of the year. If iliis year 
had been less or more than a solar year, the in- 
gathering of harvest would not have remained at 



96 The Sabbath. 

the same point of time; and this being the fised 
time for the feast of tabernacles, is evidence that 
the end of the civil year continues at the same sea- 
son of the year in relation to their harvest. We 
conclude, therefore, that their years must have been 
solar years. 

THE FRACTION OF A MONTH IX THE YEAR. 

Twelve months of thirty days each make three 
hundred and sixty days, which lacks five and one- 
quarter days of a solar year. I am not aware thai, 
the Scriptures give any direct testimony upon this 
point, and chronologers have different methods of 
meeting the difficulty. Those who believe there 
were but twelve months in the year, and that these 
months contained thirty days each, adopt the theory 
that five days were added at the end of each year, 
except the fourth, when six days were added.* Dr. 
Shuckford represents the most learned Joseph Scal- 
iger and Archbishop Usher as holding this opin- 
ion. [Sec vol. 3, preface.] Mr. Jackson, the 
distinguished chronologer, speaking of this method 
says : "It is the most ancient method of intercalat- 
ing the solar year." [See P. Akers Biblical Chro- 
nology, p. 21.] Dr. Prideaux says: " Kelper 
indeed holds that the Jewish year was a solar 
year, consisting of twelve months of thirty days 



Length of Patriarchal Years. 97 

'each, and an addition of five days after the last of 
them." [1 vol., preface, p. 53.] Richard Watson 
says : " The Hebrews had always years of twelve 
months each, but at the beginning, and in the time 
of Moses these were solar years of twelve months, 
each having thirty days, except the twelfth, which 
had thirty-five." [Bib. Die, word Year]. 

If these years were solar years, and contained 
only twelve months, and each month had thirty 
days, then the fraction of live and one-quarter days 
must in some manner have been added. P. Akers 
says : " In supplying the defective fragment of six 
hours, some supposed that they intercalated an ad- 
ditional month of thirty days every one hundred 
and twentieth year, while others, for better reasons 
we think, asserted that instead of five days, six were 
Supplied to the last month every fourth year. This 
Avas the method, doubtless, which had obtained in 
Egypt long before the calendar was reformed by 
Sosigines, B. C. 45. Therefore the Roman year 
was, by that Egyptian astronomer, made to consist 
ctf 365 days, and every fourth year of 366 days. 
Though the odd days were distributed among sev« 
era! months in the Roman year, its length exactly 

corresponded to the solar Egytian year 

On this principle, also, Archbisop Usher constructed 

1 



98 The Sabbath. 

his calendar of the year of the world, each year 
having twelve months of thirty days, but to the last 
of which five more were added annually; and six 
every fourth year; thus making a complete solar 
cycle of the first twenty-eight years of the world." 
[Bib. Chron. pp. 21, 22.] This is the method 
adopted in this work. 



Explanation of Following Table. 99 



CHAPTER XII. 

EXPLANATION OP THE TABLE OP THE SOLAR CYCLE 
FOR THE PATRIARCHAL AGE. 

The following table synchronizes Patriarchal 
with Julian time, beginning with the first week of 
the world. The months are numbered, and the 
names are given as found in the Scriptures. Three 
years of 365 days each, are followed by a leap year 
of 36G days. This order is repeated through the 
cycle of twenty eight years, the last day of which 
being the thirty-sixth of the month, ends at the time 
of the year month and week, so that the next year 
must begin in all respects as did the first in the 
scries. Each successive cycle of twenty-eight years 
would be in all respects like this. The figures in 
each month indicate the Sundays from the firs! 
sanctified day of rest in Gen. ii. 2, 3, to the end 
of the cycle of twenty-eight years. This tabic it 
used correctly, will point out the calendar for any 
year from the creation to A. M. 3899, the year o( 
the exodus of Israel. Divide the eriven year bv 



100 The Sabbath. 

twenty-eight, and the remainder will indicate* the 
year in the table containing the correct calen- 
dar. If there is a remainder of seven after 
dividing by twenty-eight, then the 7th year in the 
table contains the, calendar for the year in which 
the event transpired, and the desired month and 
day can be ascertained. For instance, to find what 
day of the week the flood commenced : According 
to the Septuagint it began A. M. 2262. Divide 
this number by 28, and we have 80 complete cycles 
of 28 years each, and 22 remaining years. This 
remainder indicates that the 22d year in the table 
contains the calendar for the year of the flood. 
From Gen. vii. 11, we learn that the flood com- 
menced on the seventeenth day of the second month, 
la the table the fourteenth day ot the second month 
of the 22d year is Sunday. Kence the seventeenth, 
the day on which the flood commenced, was Wed- 
nesday. The Sunday which is the fourteenth day 
of the second month in the 22d year, as found in 
the left hand column, corresponds to Sunda} 7 , No- 
vember 5, Julian time, in the right hand column ; 
and as the flood commenced three days later, the 
time must have been the 8th of November. In the 
same way, the days of other years may be deter- 
mined, up to the period of the exodus, at which 



Explanation of Following Table. 101 

time there was a change in the months, which re- 
quires a corresponding change in the calendar. 

Let us ascertain the year of the exodus, which 
occurred on the 15th day of the 7th month, A. M. 
3899. Divide this number b\ 28, and we have 
139 full cycles of 28 years each, with 7 as a re- 
mainder; which indicates that the 7th year in the 
table contains the calendar for the year of the exo- 
dus ; and since the sixteenth day of the seventh 
month is Sunday, the fifteenth, the day of the exo- 
dus, was Saturday. Sunday, Abib sixteenth, in the 
left hand column, corresponds to April 5th. As 
Sunday Abib sixteenth corresponded with the 
seventh day in the week of creation, the original 
day of rest, the Saturday of the exodus must have 
been the sixth day of the week. 

It will be shown in future chapters that the day 
of the exodus which corresponded to the sixth day 
of creation, became the Mosaic Sabbath day. 



132 



The • Sabbath. 



TABLE OF SYNCHKONICAL SOLAK CYCLE OF TWENTY- 
EIGHT JULIAN YEARS, BEGINNING A. M. 1. 



Cycle of Time 

Pbior TO 

the Exodus of 

Israel. 


ea 

a 

X 

5 
3 
1 

6 
4 

7 
5 

3 
1 
6 

6 
4 

2 

5 

3 
1 
6 
4 
2 
7 
5 

5 

3 
1 
6 
4 
2 

5 
g 

i 
6 

4 


DO 

>> 

~ 
X 

14 
12 
10 

8 
13 
11 

9 
14 
12 
10 

8 
13 

13 
11 

9 
14 
li 
10 

8 
13 
11 

9 
14 
12 

12 

10 

8 

13 
11 

9 
14 
12 
ID 

8 
13 
11 


00 

>-. 

'C 
P 

X 

21 
19 
17 
15 
20 
18 
16 
21 
19 
1? 
15 
20 

20 
18 
16 
21 

19 
17 
15 
20 
18 
16 
21 
19 

19 
17 
15 

2o 
18 
16 
21 
19 
17 
15 
20 
18 


03 
>~. 

a 

■a 

e 
3 

28 
26 
24 
22 
•^7 
25 
23 
2s 
26 
24 
22 
27 

27 
25 
23 
28 
26 
■■4 
22 
27 
25 
83 
28 
26 

26 
24 
22 
27 
25 
23 
28 
26 
24 
22 
27 
25 


■A 
>> 

a 
x 


Dominical 
Letters. 


V. 

>> 

£ 
= 

X 

29 
27 
24 
22 
26 
23 
23 
27 
2o 
22 
20 
24 

28 
26 
23 
28 
25 
2> 
22 
26 

21 
26 
23 

27 
25 
22 
27 
21 
21 
28 
25 
23 
20 
25 
22 


so" 

p 

X 

6 
3 
1 

29 

2 

2 

30 

4 

1 

29 

27 

31 

5 

2 

30 

4 

1 

1 

29 

3 

31 

28 

2 

30 

4 

1 
29 

3 
31 
28 

4 

2 
30 
27 

1 
29 


oo 

>> 
ei 

a 

X 

13 
10 
8 
5 
9 
9 
6 
11 
8 
6 
3 
7 

12 
9 
7 

11 
8 
8 
5 

10 

5 
9 
6 

11 

8 
6 
10 

7 

11 
9 
6 
4 
8 
5 


, 

>, 
s 
■a 

c 

X 

20 
17 
15 
12 

16 
16 
13 
18 
15 
13 
10 
14 

19 
16 
14 
18 
15 
15 
12 
17 
14 
12 
16 
13 

18 
15 
13 
17 
14 
14 
IK 
16 
13 
11 
15 
12 


■a 

a 

■z 

X 

19 
20 

17 

21 

21 

19 

19 
20 

20 
21 

IS 
19 


Cycle of 
Julian Time. 


1. Tisri 

2. Bui 


1st Year. 
G. F. 


Sept. and Oct. 
Oct. and Nov. 


3. Chesleu.... 

4. Thebet 

5. Shebet.... 


29 


E. "' 


Nov. and Dec. 
Dec. and Jan. 
Jan and Feb. 




30 




Feb. and Mar. 


7. Abib 




Mar. and Apr. 
Apr. and May. 
May and June. 


8. Zif. 




9. Sivan 




10. Tamuz.... 

11. Ab 


29 
•34 





June and July. 
July and Aug. 
Aug. and Sept. 

Sept. and Oct. 
Oct. and Nov. 


12. Elul 




1. Tisri.. 


2d Year. 


2. Bui 


30 
29 




3. Chesleu 


Nov. and Dec. 


4. Thebet 

5. Shebet. .. 

6. Adar 

7. Abib 


D. 


Dec. and Jan. 
Jan. and Feb. 
Feb. and Mar. 
Mar. and Apr. 
Apr and May. 
May and June. 
June and July. 
July and Aug. 
Aug. and Sept. 

Sept. and Oct. 
Oct. and Nov. 


8. Zif. .... .. 




9. Sivan 






10. Tamuz 

11. Ab 


30 




12. Elul 

1. Tisri 


33 


3d Year. 


2. Bui ...... 

3. Chesleu . 


29 




4. Thebet 

5. Shebet. .. 


C. 


Dec. and Jan. 


6. Adar 


30 




Feb. and Mar. 


7. Abib 

8. Zif 

9. Sivan 




Mar. and Apr. 
Apr. and May. 
May and June. 
June and July. 
July and Aug. 
Aug. and Sept. 


10. Tamuz.... 

11. Ab 


29 
S3 




12. tlul 





Patriarchal and Julian Time Synchronized. 103 



Cycle op Time 

Prior to 

a he Exodus op 

Israel. 


a 

3 
CO 

4 

2 
7 
5 
3 

1 
6 
4 
2 
7 
5 
3 

2 
7 
5 
3 
1 
6 
4 
2 

5 
3 
1 

1 
6 

1 
2 

5 
8 

1 

(i 
I 

7' 


CO 

•a 

c 

02 

11 
9 
14 
12 
10 
8 
13 
11 
9 
14 
12 
10 

9 
14 

12 
10 

8 
13 
11 

9 
11 
12 
10 

8 

8 
13 

11 
9 
11 
12 
10 

8 
13 

II 

9 
II 


to 

p»> 
cS 
X) 

3 

co 

18 
16 
21 
19 
17 
15 
-0 
18 
16 
21 
19 
17 

16 
21 
19 
17 
15 
20 
18 
16 
21 
19 
17 
15 

15 
20 
IS 
16 
21 
19 
11 
15 
20 
IS 
10 
21 


t^ 

<e 

"3 

a 
3 
CO 

25 
23 
•28 
26 
24 
22 
27 
25 
23 

21 

23 
28 
26 
24 
22 
27 
25 
2-'] 
28 
26 
24 
22 

22 
27 
25 
23 

2S 
26 
24 
22 

97 

25 

28 


T3 

a 

3 
CO 

30 


Dominical 

Letters. 


CO 

>, 

a 

a 

3 
CO 

26 
24 

28 
26 
23 
20 
26 
23 
21 
25 
23 
20 

24 

29 
26 
24 
21 
25 
25 
22 
27 
21 
22 
19 

S3 

2S 
25 
23 

21 
21 
21 
■^ 
83 
21 
25 


>, 

ci 

"3 

a 

3 
CO 

3 
31 
5 

2 
30 

2< 
2 

30 
28 
2 
30 
27 

1 
5 
3 
31 

2S 
4 
1 

29 
3 
1 

29 

26 

80 
4 
2 

80 

3 
3 
31 
88 
a 

30 

2S 

1 


>, 
a 

3 
SO 

10 
7 

12 
9 
6 
5 
9 
7 
4 
9 
6 


m 
>> 

c3 
-CJ 

3 
3 
CO 

17 
14 
19 
16 
13 
12 
16 
14 
11 
16 
13 


Tl 
>i 

A 
tt 

3 
3 
CO 

21 

19 
18 
17 
22 

IS 
20 

16 

21 
20 

19 

IS 


Cycle of 
Julian Time. 


Leap Year. 

1. Tisri 

2. Bui 


4th Year. 


Sept. and Oct. 
Oct. and Nov. 


3. Chesleu.... 




Nov. and Dec. 


4. Thebet 

5. Shebet 

6. Adar 

7. Abib 

8. Zif 


29 


B; A. 


Dec. and Jan. 
Jan. and Feb. 
Feb. and Mar. 
Mar. and Apr. 
Apr. and May. 
May and June. 
June and July. 
July and Aug. 
Aug. and Sept. 




30 




10. Tamuz 

11. Ab 




12. Elul 


31 

30 




3 10 


1. Tizri 


5th Year. 


8 
12 
10 
7 
4 
11 
S 
6 

10 
S 
5 
g 

11 
9 
6 
10 
10 



i 

s 


15 

!? 

it 

is 

15 

13 

17 

15 
12 
9 

14 
18 
16 
13 
17 

i: 
14 

12 
16 
11 
11 
15 


Sept. and Oct. 
Oct. and Nov. 


2. Bui 




3. ChesJeu 

4. Thebet.... 

5. Shebet 


29 


Q 


Nov. and Dec. 
Dec. and Jan. 
Jan. and Feb. 


6. Adar 




Feb. and Mar. 


7. Abib 






Mar. and Apr. 


8. Zif 


30 




Apr. and May. 
.May and June. 
June and July. 






10. Tamuz 






11. Ab 

12. Elul 


29 
29 




July and Aug. 
Aug. and Sept. 


1. Tisri 


6th Year. 


Sept. and Oct. 


2. Bui 




Oot. ami Nov. 


3. Chesleu 

4. Thebet.... 

5. Shebet... . 


30 


F " 


Nov. and Deo. 
Dec. and .Jan. 
Jan. and Feb 








Feb. and Bfftr 


7. Abib 






Mar. and A; 


8. Zif 


29 





Apr. and M i 


9. Sivan 


Mav ami 1 


10. Tamuz 

11. Ab 

12. Elul 


80 
86 




June an 

July and A;.,. 
Aug. and Sept. 



1(M 



The Sabbatht. 



Cycle of Time 
Prior to 

the Exodus of 
Israel. 



1. Tisri 

2. Bui 

8. Chisleu 

4. Thebet 

5. Shebet. .. 

6. Adar 

7. Abib 

8. Zif 

9. Sivan 

10. Tamuz... . 

11. Ab, 

12. Elul 

Leap Year. 

1. Tisri 

2. Bui 

3. Chesleu 

4. Thebet 

5. Shebet 

6. Adar 

7. Abib 

8. Zif 

9. Sivan .... 

10. Tamuz 

11. Ab 

12. Elul 

1. Tisri 

2. Bui 

3. Chesleu.... 

4. Tbebet 

5. Shebet 

6. Adar 

7. Abib 

8. Zif 

9. Sivan 

10. Tamuz 

11. Ab 

12. Elul ... 



- — — 
C i c c 

- ~ - 
Ml col y. 



14 21 

12 19 
10 17 

8 ; 15 

13 20 
11. IS 

9 16 

14 21 

15 19 
10 17 

8 15 



28... 
26'.. 

2* . 
22 29 



25 .. 
23 30 
2S .. 
26.. 
2i 

22 29 
6 13120 27 34 



13 20 
11 18 
916 



27 
25 
2*130 

281. 
26.. 
2ll.. 
82 29 
27.. 

25 .. 
23:30 
8SL 

26 33 



Letters. 



E. 



8th Tear. 



18' 23!. 

16 23 30 
21 28 .. 
19126 .. 

17 241.. 

15 22 29 
20 27 . . 

18 25 . . 

16 23 30 
11:21 28 

12 19 26 
10 17-24 31 



9th Year. 



:th Year. I 



3? 

it 

26 
25 

28 
27 

25 i 1 
22 29 
20 27 
24 31 



13 20 



3,10 
l| 8 

29 1 5 
2, 9 
21 9 

30 1 6 

4 11 

8 



Cycle of 

Julian Time. 



5 12 
2 

30! 7 
411 

1 8 
•» 29 7 

21 28 4 
25 2! 9 
23 30 
20 ! 27 

25 1 

22 29 



Sept. and Oct. 
Oct. and Nov. 
Nov. and Dec. 
19 Dec. and Jan. 
..Jan. and i<et. 
16 j. I Feb. and Mar. 
13 20 Mar. and Apr. 
l8i .. JApr. and May. 
loi .. May and June. 

13 .. [June and July.. 
10!l7 July and Aug. 

14 21 Aug. and Sept. 



19 
16 
14 

18 

15 
14 

1118 
16! 
13 ' ' 
11! 18 
15 
12 19 



Sept. and Oct. 
Oct. and Nov. 
Nov. and Dec. 
Dec. and Jan. 
Jan. and Feb. 
Feb. and Mar. 
Mar. and Apr. 
Apr. and May. 
May and June. 
June and July. 
July and Aug. 
Aug. and Sept. 



10 17 Sept. and Oct. 
14 21 Oct. and Nov. 
12)19 . .Nov. and Dee. 

2 9 16 ..Dec. and Jan. 
30 6 13 .. Jan. and Feb. 
27 6jl3'20 Feb. and Mar. 

3 10 17 Mar. and Apr. 
II S'lo! I Apr. and May. 

2W| 5 12 19 Mav a -d June-. 

3 10 17 .. j U i*e and July 

31 1 7,14 July and Aug. 

28 ! 4 11 IS Auk and S- pt 



patriarchal and Julian Time Synchonized. 105 



Cycle of Time 

Prior to 

the Exodus of 

Israel. 



1. Tisri 
2 Bui 

8. Chesleu 
4. Thebet 
.5. She-bet 

6. Adar. . 

7. Abib. 

8. Zif. .. 

9. Sivan 

10. Tamuz 

11. Ab... 

12. Elul... 



1. Tisri 

2. Bui 

3. Chesleu .. 

4. Thebet.... 

5. Shebet 

6. Adar 

7. Abib... .. 

8. Zif 

9. iSivan 

10. Tamuz 

11. Ab 

12. Elul 

Leap Year. 

1. Tisri , 

2. Bui 

3. Chesleu... 

4. Thebet. . 

5. Shebet 

6. Adar 

7. Abib 

8. Zif 

9. Sivan . . . 
10 Tamuz... , 

31. Ab 

12. Elul 



1 
6,13 

4 11 

2 9 






20,27 

i8|25 



19 1 28 
1724 

15 & 
20 27 
18 25 

16 23 
21 '28 
19J26 

17 24 
15 22 

8115 22 
13 20 27 



18 25 
1628 
21 1 28 

19 26 
10117 24 

8 15 22 

13 20 27 
11 18 25 

9 16 28 

14 21 '28 



Dominical 
Letters. 



10th Year. 



11th Year. 



12th Year. 



F. E. 



25 2 
23,o0 
*7 4 
25 1 
2229 
atil 5 

23 ! 30 

ZV2H 
25! 2 
23 30 
20 



24 

29 
26 3 

24 31 

21 «8 
25] 4 

25 1 
■>•> 29 
27. 3 
24 1 

22 29 
3b 



30 
4 

80 
3 

80 
20 2; 
25 l 
22 29 

20 2; 

21 31 



16 

13 20 

18 

15 

12 
19 

11, 
14 
11 
li, 
13 
1U 



Cycle of 
Julian Time. 



Sept. and Oct. 
Oct. and Nov. 
Nov. and Dec, 
Dec. and Jan. 
Jan. and Feb. 
Feb. and Mar. 
Mar. and Apr. 
Apr. and Maj , 
May and Juue. 
June and July. 
July and Aug 
Aug. and Sept. 



Sept 

Oct. 

Nov. 

Dec. 

Jan. 

Feb. 

Mar. 
20| Apr 

May 

June 

July 
1C Aug. 



. and Oct. 
aud Nov. 
and Dec. 
and Jan. 
and Feb. 
aud Mar. 
aud Apr. 
and May. 
and June. 
and July. 
and Aug. 
and Sept. 



Sept 
Oct. 
Nov. 
Doc. 
Jan. 

Feb. 

.Alar. 

Apr. 

May 

Juno 
tt July 
21 Aug. 



. and Oct. 

and Nov. 
and Deo. 

;uul Jan. 
and Fob. 
and Mar. 
and Apr. 
and M. iy. 
and Juno. 

and July, 

and Aug. 
and Sent. 



108 



The Sabbath. 



Cycle of Time; £. 

Prior to 
the Exodus of 

Israel. 



Tisri 

Bui. 

Chesleu 

Thebet 

Shebet 

Adar 

Abib.. 

Zif 

Sivan 

Tainuz 

Ab 

Elul 



1. Tisri.... 
£». Bui 

3. Chesleu. 

4. Thebet.. 

5. Shebet. 

6. Adar.... 

7. Abib.... 

8. Zif 

9. Sivan.... 

10. Taruuz.. 

11. Ab 

12. Elul 




6 

4 
2 

14 
5 12 
3 10 
1 8 
6 1 13 



20 '27 
181 545 
16,23 
2128 

19126 

17|24 

15;22 

20:27 

18!2c 

-.16 23 

14 21 28 

12119 26 



512 

3 10 

II 8 

6|13 

4111 

2> 9 

14 

12 

10 

8 



13 20 27! 
11 18 25'32 



4 
2 
14 

5 12 

3 10 

1 8 

6 13 

4 11 

2 9 

7 14 

5 12 



26 
24 

15 22 2H 
20 27 

18 25 

16 23 
2128 
1926 

17 24 
15 22 



Dominical 
Letters. 



13th Year, 



14th Year. 



29 



23 30 

28 .. 

28 .. 

Il0!l7 ! 24'31 



23 30 
28! 
26 • 
24 1 
22 29 



15th Year. 



B. 



d es cS I a 

■a 

c a 

3|3 3 
CO CO CO CO 



23 
28 
25 
22 1 

22 29 
26 ! 3 
2431 
21 28 
26! 2 

23 3U 



5 12 
2 9 



4 11 
1 



22 29 
27 1 3 
24 31 

21 28 
281 4 
25 1 2 

23 30 
20 27 
251 1 

22 29 



8115 
8115 
5 1* 

10 ,7 

714 



9 16 

6 13 



1; 19 
20 



18 

15 

13 

17 

14 

14 21 

18 

16 

13 

11 

15 

12 19 



10 17 
14 

12 19 
9 16 
6^13 



Cycle of 
Julian Time. 



Sept. and Oct. 
Oct. and Nov. 
Nov. and Dec. 
Dec. and Jan. 
Jan. and Feb. 
Feb. and Mar. 
Mar. and Apr. 
Apr. and May. 
May and June. 
June and July. 
July and Aug. 
Aug. and Sept. 



Sept. and Oct. 
Oct. and Nov. 
Nov. and Dec. 
Dec. and Jan. 
Jan. and Feb. 
Feb. and Mar. 
Mar. and Apr. 
Apr. and May. 
May and June. 
June and July. 
July and Aug. 
Aug. and Sept. 



Sept. and Oct. 
Oct. and Nov. 
Nov. and Dec. 
Dec. and Jan. 
Jan. and Feb. 
Feb. and Mar. 
Mar. and Apr. 
Apr. and May. 
Jlay and June. 
June and July. 
July and Aug. 
Aug. and Sept. 



Patriarchal and Jrilian Time Synchronized. 107 



Cycle op Time 
Prior to 


DO 




CO* 

>> 


■>> Dominical 


CO 


co 


k> 


CO 


to 


Cycle of 


aj 


c3 , c8 


CO 


03 


cS 


CC 


cfi 




CC 




the Exodus of 


T3 


T3 


T3 


TD 


T3 


Letters. 


TD 


T3 


'C 


•a 


r: 


Julian Time. 


Israel. 


3 


3 


3 


3 


3 




3 


3 


3 


3 








CO 


CO 


CO 


CO 


CO 




CO 


02 


CO 


02 


CO 




Leap Year. 












16th Year. 














1. Tisri 


3 
6 


10 17 


94 






25 

93 


2 
80 


9 
6 

11 


16 
13 
18 


2d 


Sept. and Oct. 


2. Bui 


8 15122 
13 20,27 


29 




Oct. and Nov. 


3. Chesleu 




271 4 


Nov. and Dec. 


4. Thebet. 


4 


11 18 25 




A. G. 


25 1 


8 


15 




Dec. and Jan. 


5. Shebet .... 


9 


9 16 23 


80 




22 29 


5 


12 


19 


Jan. and Feb. 


6. Adar 


7 

r. 


14 21128 
12 19 26 






26 4 

25 1 


11 

8 


18 
15 


.. 


Feb. and Mar. 


7. Abib 






Mar. and Apr. 


8. Zif . 


8 


1017*4 






22 m 


6 


13 




Apr. and May. 


9. Sivan 


1 
fi 


8 15 ! 22 
13 20 27 


29 




£0tt 
24 1 


8 


10 

15 


17 


May and June. 


10. Tamuz. ... 




June and July. 


11. Ab 


4 


11 18!25 






22 '29 


5 


12 




July and Aug. 


12. Elul 


2 


9 16J23 


30 




19 26 


2 


9 


16 


Aug. and Sept. 




17th Year. 








1. Tisri 


1 
6 

4 


8'l5'22 
13 20127 
Hi 18 25 


29 




28 
2S 
25 


30 
4 
2 


11 

9 


14 
18 
16 


21 


Sept. and Oct. 


2. Bui 




Oct. and Nov. 


3. Chesleu ... 






Nov. and Dec. 


4. Thebet 


a 


9jl6 23 


30 


F. 


23 


30 


(i 


13 


20 


Dec. and Jan. 


5. Shebet... 


7 
5 
3 
1 
6 
4 


14 2128 

12 19 26 
10 17 24 

8 15'22 

13 20 2T 
11|18'25 






27 
24 
24 


3 10 

3 ! 1 2 

31 7 


17 

17 
14 
12 
16 
14 


19 


Jan. and Feb. 


6. Adar 






P'eb. and Mar. 


7. Abib 






Mar. and Apr. 


8. Zif 


2!) 




21 281 5 
261 21 9 
23 30! 7 


Apr. and May. 


9. Sivan 




May aud June. 


10. Tamuz.... 






June and July. 


11. Ab 


2 
7 


9 16' 23 

14 21 28 


30 

MR 




21 

25 


28. 4 
1 8 


11 
15 


18 


July and Aug. 


12. Elul 




Aug. and Sept. 












18th Year. 












1. Tisri 


7 


14*21 


2fi 






29 


6 13 20 




Sept. and Oct. 


2. Bui 


5 


12,19 


26 






27 


3110 


17 




Oct. and Nov. 


3. Chesleu 


3 


10 17 


24 






21 


1 8 


15 




Nov. and Dec. 


4. Thebet 


1 


8 15 


o-> 


29 


E. 


.:.) 


29 5 


12 


19 


DeO. and Jan. 


5; Shebet 


fi 


13 an 


27 






26 


2 9 


16 




Jan. and Fob. 


6. Adar 


4 


11 is 


25 






23 


2 9 


16 




Feb. and Mar. 


7. Abib 


2 


9 16 


23 


8(1 




28 


80 6 


13 


20 


Mar. and Apr. 


8. Zif 


7 


14 21 


28 






27 


1 11 


18 




Apr. and Mav. 


9. Sivan 


fi 


12 


19 


26 






24 


1 S 


16 




Mav and June. 


10. Tamuz 


3 


III 


17 


2-1 






22 29 6 


13 




Juno and July. 


11. Ab 


1 


8 


15 


22 29 




20 2; 8 10 


1, 


July and Aug. 


12. Elul 


6 


13 20 27 34 




24131 7 14 21 


Aug. and Sept. 



108 



The Sabbath. 



Cycle of Time 
Prior, to 

the Exodus of 
Israel. 



1. Tisri 

2, Bui 

8. Chesleu 

4. Thebet 

5. Shebet. . . 
H. Adar 

7. Abib 

8. Zif 

9. Sivan 

10. Tamuz 

11. Ab 

12. Elul 

Leap Year. 

1. Tisri 

2. Bui 

3. Chesleu 

4. Thebet 

5. Shebet 

6. Adar 

7. Abib 

8. Zif 

9. Sivan 

10. Tamuz 

11. Ab. . 

12. Elui 

1. Tisri 

2. Bui 

3. Chesleu 

4. Thebet 

5. Shebet 

6. Adar 

7. Abib 

8. Zif 

9. Sivan 

10. Tamuz 

11. Ab 

12. Elul 



CC ! 03 ! 05 K 

>> >% >-. s»> 

x eS ' c3 . gj 

n *0 I'D .'t? 

G C O I C 

3 = Si = 

co ico cc 'co 



6 13 20 

4 11 18 

2 9 16 
7J14 21 

5 12 19 

3 10117 
l 1 8 15 
613 20 

4 11 IS 
2 9 16 

7 14 21 

5 12 19 



5 112; 19 
3 1()|17 



8jlo 
13 20 
11:18 

9;16 
1421 

12 19 
10!l7 

8 15 

13 20 
1148 



30 



10'17 24 
8 15 22 



13 20 
4!11|18 

2 !) 16 

7 14'21 
5 12 19 

3 10 17 



24 

22 29 



8 15 
13 20 

9 16 23 30 



Dominical 
Letters. 



19th Year. 



D. 



20th Year. 



C. B. 



21st Year. 



. 




03 


, 


m 


>- 




>, 


>-. 


>* 


- 


Bj 


a 


- 


cS 


— 


— 


"3 


— 


«d 


- 




p 




p 




s 


3 


3 


s 


T. 


M 


9Q 


GU 


to 


— 


— 


— 


— 


— 


28 


5 


12 


19 




2<; 


2 


9 


16 




23 


30 


7 


14 


21 


28 


4 


11 


is 




25 


1 


8 


15 




99 


1 


8 


15 




22 29 


5 


12 


19 


26 3 


10 


17 




24 31 


< 


14 




21 28 


5 


12 


19 


26 


2 


9 


10 




23 


30 





13 


20 


27 


4 


11 


18 




25 


1 


8 


15 




22 


29 


6 


13 


20 


27 


3 


10 


17 




24 


31 


7 


14 




21 


2> 


6 


13 


20 


27 


3 


10 


17 




24 


1 


8 


15 




22 


29 


5 


12 




e 


20 


3 


10 


17 


31 


7 


14 




21 


28 


4 


11 


18 


25 


2 


9 


10 




23 


30 


6 


13 


20 


27 


4 


11 


18 




25 


1 


8 


15 




22 


29 


5 


12 


19 


20 


5 


12 


19 




20 


SJ 


9 


10 




23 


30 


7 


11 




21 


2S 


4 


11 


18 


25 


2 


9 


10 




23 


30 


6 


13 




20 


27 


3 


10 


17 



Cycle of 
Julian Time. 



Sept. and Oct. 
Oct. and Nov. 
Nov. and Dec. 
Dec. and Jan. 
Jan. and Feb. 
Feb. aud Mar. 
Mar. and Apr. 
Apr. and May, 
May and June. 
June and July. 
July and Aug. 
Aug. and Sept. 



Sept 
Oct. 
Nov. 
Dec. 
Jan. 
Feb. 
Mar. 
Apr. 
May 
June 
July 
Aug. 



. and Oct. 
and Nov. 
and Dec. 
and Jan. 
and Feb. 
and Mar. 
and Apr. 
and May. 
and June, 
and July, 
and Aug. 
and Sept. 



Sept. and Oct. 
Oct. and Nov. 
Nov. aud Dec. 
Dec. and Jan. 
Jan. and Feb. 
Feb. and Mar. 
Mar. and Apr. 
Apr. and May. 
May and June. 
June and July. 
July and Aug". 
Aug. and Sept. 



Patriarchal and Julian Time Synchronized. 109 



Cycle of Time 
Prior to 

the Exodus of 
Israel. 



Tisri 

Bui 

Chesleu.. . 

Thebet 

Shebet 

Adar 

Abib 

Zif 

Sivan. ... 

Tamuz 

Ab. 

Elul 



1. Tisri.... 

2. Bui 

8. Chesleu 

4. Thebet. 

5. Shebet. . 

6. Adar 

7. Abib 

8. Zif 

9. Sivan . . 

10. Tamuz. . 

11. Ab 

18. Elul 



Leap Year. 

1. Tisri 

2. Bui. .. . 

3. Chesleu.. 

4. Thebet... 

5. Shebet... 

6. Adar 

7. Abib 

8. Zif. 

9. Sivan 

10. Tamuz. 

11. Ab 

12. Elul 





91 


rfl 




k» 


>> 


a 


a 


a 


H3 


T3 


■a 


□ 


a 


a 


a 


3 


V 


■ji 


QG 


TJl 


— ■ 


— 





2 


9 


16 


7 


14 


21 


5 


12 


19 


3 


10 


ir 


1 


8 


15 





13 


20 


4 


11 


18 


2 


9 


16 


7 


14 


21 


5 


12 


19 


3 


10 


17 


1 


8 


15 


1 


8 


15 


6 


13 


2t, 


4 


11 


18 


2 


9 


16 



7 14121 
5 : 12 19 
8.10 17 
1 



15 2X 



14:21 



21 28 
19 2(5 
17 24 



15 22 


29 










18 25 




it; 23 


30 


21 28 




1!) 26 




17 24 




15 22 


29 


20 27 


84 



Dominical 
Letters. 



22d Year. 



G. 



23d Year. 



24th Yeat. 



30 
4 

25 2 
2-3 30 
27 1 3 
24 3 
24 31 
2128 

26 2 
23 30 
21 28 

1 



8 15 22 
12 19 
10jl7 

14 

11 

18 

15 

13 

IS 

12 



14 
18 
161 
13 20 
17 .. 



Cycle of 
Julias Time. 



Sept 

Oct. 

Nov. 

Dec. 

Jan. 

Feb. 

Mar. 

Apr 

May 

June 

July 

Aug. 



, and Oct. 
and Nov. 
and Dec. 
and Jan. 
and Feb. 
and Mar. 
and Apr. 
aud May. 
and June, 
and July, 
and Aug. 
and Sept. 



Sept. and 
Oct. and 
Nov. and 
Dec. and 
Jan. and 



17 . . |Feb. aud 

14 . Mar. aud 

I* 19 Apr. and 

9 li'> . . May and 

14 . . June and 
[1 18 July and 

15 22 Aug. and 



Oct. 
Nov. 

Dec. 
Jan. 

Feb. 
Mar. 
Apr. 
May. 
June. 
July. 
Aug. 
Sept. 



13 20 .. Sept and Oct 
3 10 17 .. < >Ot and Nov. 
24! 1 8 15 Nov. and 1W. 
122189 5 18 19 Deo. and Jan. 
. 9 16 Jan. and Fab. 
. .. 28 1 8 16 Fob. and Mar. 
... 22 29 5 !2 1!» Mar. and Apr. 
... 26 810 tf .. apr. and Ma v. 
... 84 31 ; : I Mav and Juno. 
. . 21 88 5 18 June and July. 
... 19 86 2 9 16 July and Aug. 
. . . 23 |0 t ; 13 2(1 Ail : 



110 



The Sabbath. 



Cycle of Time 
Prior to 

THE ExOl-US OF'g *g £ "g = 

Israel. I s i d p p 5 
co co w\-fi co 



1. Tisri . 

2. Bui 

3. Chesleu 

4. Thebet. 

5. Shebet. 

6. Adar... 

7. Abib.... 

3. Zif 

9. SivaD .. 

10. Tamuz. 

11. Ab 

12. Elul .. 



1. Tisri.. .„ 

2. Bui. . . 

3. Chesleu 

4. Thebet.. 

5. Shebet. 

6. Adar .. . 

7. Abib.. . 

8. Zif. . . 

9. Sivan .. 
1U. Tauiuz. . 

11. Ab 

12. Elul 



1. Tisri... 
3. Bui. 

3. Chesleu 

4. Thebet. 

5. Shebet. . 

6. Adar ... 

7. Abib.. .. 

8. Zif 

9. Sivan 

10. Tamuz. 

11. Ab. . . 
18. Elul 



12 19 26 .. 
10 17124 . 

8 15 22 29 
132027 .. 
11118 25 

9 IK 1 23 30 
14|2l 281 

12 19 26 .. 
10 |l724 .. 

8 15'22l29 

13 20 27!.. 



Dominical 
Letters. 



25th Year. 



18 25 32 



30 



18 25 

6 23 

14' 21 28 

12 19 26 

10 17 24 

8 15 22 29 

13 20 27 j 
11118*5! 

9 16 23 30 

14 21 28 ■.. 
12 19 26| 
10 IT 24 31 



10 17:24! 

8 15 22 29 

13 2 i 27 . . 

11 18 25 

9 16 23 30 

14 21 28 . 

12 19 26 . 
10 17 24 .. 

8 15 22 29 

13 20 27 . 
11118 25 .. 

9 16 v3 30 



26th Year. 



rTH Year. 



CO CO 32 J+ CO 



27 
25 

22 

27 

24 

21 

2* 

25 

23 

20 2? 

25 

22 29 



25 2 
23 3. 



11 18!.. 
15 . 
13 2U 

io!i7 .. 

7 14 
7 14 21 
11 US 
9 16 

13 .. 



27 
■lb 
22 
26 
26 2 
23 3d 

21:28 

25 2 
23 30 
20 '27 



U 18 
151. 
1*19 



19 .. 
16 . 
13 

13 20 
17 
15 

12 19 
17 
14 
11 13 



9|16 
Ml 13 20 

11 18, 
» .5 

5 12 19 

12 19 . 
91 16 

7 14 
4 11 IS 
9 16i.. 

6 13 

3 10 17 



Cycle of 
Julian Time. 



Sept. and Oct. 
Oct. and Nov. 
Nov. and Dec. 
Dec. and Jan. 
Jan. and Feb. 
Feb. and Mar. 
Mar. and Apr. 
Apr. and May. 
May and June. 
June aud July 
July and Aug. 
Aug. and Sept. 



Sept, 
Oct. 
Nov. 
Dec. 
Jan. 
Feb. 
Mar. 
Apr. 
May 
Juue 
July 
Aug 



. and Oct. 
and Nov. 
and Dec. 
and Jan. 
and Ffb. 
and Mar. 
and Apr. 
and May. 
anl June, 
and July, 
and Aug. 
and Sept. 



Sept. anj Oct. 
Oct. and Nov. 
Nov. and Dec. 
Dec. and Jao. 
Jan. and Ftb. 
Feb. and Mar. 
Mar. and Apr. 
Apr. and May, 
May and June. 
June and July. 
July and Aug. 
Aug. and Sept. 



Patriarchal and Julian Time Synchronized. Ill 



Cycle of Time 
Prior to 

the Exodus of 
Israel. 



Leap Year. 

1. Tisri 

2. Bui 

3. Chesleu... 

4. Thebet. .. 

5. Shebet. .. 

6. Adar. ... 

7. Abib 

8. Zif 

9. Sivan 

10. Tarauz.... 

11. Ab 

12. Elul 



16 23 

21 28 
1926 

17 24 

15 22 
20 27 

18 25 

16 23 
21J28 

19 26 
17124 
15 22 



Dominical 
Letters. 



28th Year. 



G. F. 



2!) 



BQ 


so 




il„ 


>t 


►> 




k-. >s 


d 




a 


cfi oS 


r~ 


>C 


"= 


-O 'C 






a 


G 1 c 








3 


3 3 


CO 


7J 


02 


02 02 


24 


1 


8 


15 22 


2!) 


5 


12 


19 .. 


26 


3 


10 


17 


24 


31 


7 


141. 


21 


2S 


4 


1118 


25 


3 


K)|l7i.. 


24 


31 


7 14!. 


21 


2S 


5 12 19 


26 


2 


9|16'. 


23 30 


7 14 . 


21. 28 


4lll .. 


18 


25 


1 


8 15 



Cycle of 
Julian Time. 



Sppt. and Oct. 
Oct. and Nov. 
Nov. and Dec. 
Dec. and Jan. 
Jan. and Feb. 
Feb. and Mar. 
Mar. and Apr. 
Apr. and May. 
May and June. 
June and July. 
July and Aug. 
20, Anp.. Sepr. 



112 The Sabbath, 



CHAPTER XIII. 

THE CHAXGE MADE IN THE CALENDAR AT THE TIME" 
OF THE EXODUS FROM EGYPT. 

" The Lord spake unto Moses and Aaron in the 
land of Egypt, saying, This month shall be unto 
you the beginning ol months: it shall be the first 
month of the year unto you" [Ex xii. 1, 2]. 

This was the month Abib, in which the children 
of Israel came out of Egypt [Ex. xxiii. 15]. Ac- 
cording to the Jewish calendar, this month com- 
menced about the time of the equinox in March. 
The month Abib had never been reckoned as the 
first month of the year before this event. In the 
foregoing passage it is introduced as a change in 
the calendar. '' It shall be the first month of the year 
to you.'' Doubtless Moses knew which of the 
months had been the first month of the year pre- 
viously to this ; but the exodus from Egypt was 
an event of so much importance, that the Lord re- 
quired it to be memorialized by a change in the 
calendar. " This month" \_hi which I the Lord 
performed these mighty works, and with a hign hand 
delivered you from Egyptian bondage, and made you 
my free men'], " shall be unto you the beginning of 



Calendar Changed at Exodus. 113 

months : it shall be the first month of the year to 

you." 

All the religious feasts, including the Sabbath, 
during the Mosaic dispensation were regulated by 
this new calendar. The proof of this will be given 
in future chapters. This calendar then is properly 
called, the Mosaic ecclesiastical calendar. 

As the Patriarchal age dates from the creation, 
so the Israelitish nation dates from the exodus out 
of Egyptian bondage, or more precisely, from the 
beginning of the month Abib 7 which was fourteen 
days before the exodus. 

We have proved in the seventh and the ninth 
chapters of this work, that the feast of tabernacles 
was held in the seventh month of the Mosaic ecclesi- 
astical calendar, which was after they had " gath- 
ered in the fruit of the land." [Lev. xxiii. 39.] 
According to the civil calendar used in the Patri- 
archal age, this feast was to be held, "In the end 
of the year, when they had gathered in their labors 
out of the field [Ex. xxxiii. 16]. This would bring 
it in the first month of the year, Patriarchal time, 
which corresponds to the seventh month, Mosaic 
time. Hence in passing from the Patriarchal to 
the Mosaic dispensation, the seventh month. Patri- 
archal time, became the first month, Mosaic time. 

8 



114 The Sabbath. 



CHAPTER xir. 

THE MOSAIC SABBATH BIO NOT MEMORIALIZE THE 
SEVENTH DAY FROM THE CREATION. 

The following is a copy of the Mosaic Sabbath 
law as recorded in Exodus xx. 8-11. " Remember 
the Sabbath day to keep it holy. Six days shalt 
thou labour, and do all thy work : but the seventh 
day is the Sabbath of the Lord thy God : in it thou 
shalt not do any work, thou, nor thy son, nor thy 
daughter, thy man-servant, nor thy maidservant, 
nor thy cattle, nor thy stranger that is within thy 
gates : For in six days the Lord made heaven 
and earth, the sea, and all that in them is, and 
rested the seventh day : wherefore the Lord blessed 
the Sabbath day, and hallowed it." 

What were the Israelites required to " remem- 
ber" in this precept? The Sabbath day. This 
cannot mean the seventh day from the creation, for 
the following reasons : 

1st. The seventh day from the creation is no- 
where in the Scriptures called the Sabbath. 



GocVs JRest an Example. 115 

2d. It has been shown from Biblical chronology 
that the seventh day from the creation when brought 
down to the present time corresponds to our Sun- 
day, and that the Israelites observed Saturday as 
their day of rest. 

3d. Neither this text nor any other in the Bible, 
required the Israelites to memorialize the seventh 
day from the creation. 

4th. The Israelites were commanded to memorial- 
ize the day of their deliverance from Egyptian bond- 
age, by Sabbath observance. (See Deut. v. 15.^ 
This point will be considered hereafter. 

5th. "The Sabbath day" which the Israelites 
were ordered to "remember" had been previously 
given them. This is made very clear in connection 
with the gathering of " Manna." Moses said, " To- 
morrow is the rest of the holy Sabbath unto the 
Lord." No manna was found on the seventh day. 
| See Exodus xvi. 22-26.] 

GOD'S WORK AND REST GIVEN TO THE ISRAELITES 
AS AN EXAMPLE. 

While the Israelites were not required to memo- 
rialize the seventh day from the creation, lor reasons 
heretofore given, they were referred to the six daya 
upon which God worked, and the seventh day in 
which he rested, as an example. This evidently is 



116 The Sabbath-, 

the precise meaning of the language, "For in six 

days the Lord made heaven and earth and 

rested the seventh day." So this precept requires 
men to follow the example set by their Maker 5 
namely, to labor six days, and rest on the seventh 
day. 

The first practical duty found in this precept is 
expressed in these words : " Six days shalt thou 
labor." The day following, unquestionably would 
be "the seventh day ;" and this "seventh day" 
after six days labor, must be kept holy. 

God has nowhere said that the seventh day from 
the creation, on which day he rested, and which he 
blessed and sanctified [Gen. ii. 2, 3], was the same 
as the Sabbath day which he blessed and hallowed 
for the Israelites. One was the seventh day from the 
creation, and the other was the day that the Lord 
brought the Israelites out of Egypt [Exodus xiii. 
3, 4]. The memorializing of the day of the exodus 
from Egypt, by the institution of the Sabbath, will 
be hereafter considered. The day upon which God 
rested is called " the seventh day ;" so also the day 
upon which the Israelites were required to rest, is 
called " the seventh day." And both of them were 
the seventh day in relation to the events with which 
they were associated. Both followed six days of 



The "Seventh" Bay Not the Sabbath. 117 

labor, and in relation to this fact both were the 
seventh day, but not the same seventh day, — as we 
conclude from reasons already given, and from the 
facts (hereafter to be shown), that they memorial- 
ized different days, and had different starting points. 



118 The Sabbath. 



CHAPTER XV. 

THE MOSAIC SABBATH MEMORIALIZED THE DAY OF 
THE EXODUS OF 1HE ISRAELITES FROM EGYPT. 

Having proved that the Mosaic Sabbath did not 
memorialize the seventh day of the week ot crea- 
tion, we now come to the direct question, and pro- 
pose to cite the Scriptural testimony, and show that 
it did memorialize the day of the exodus of the Is- 
raelites from Egypt. 

The ten commandments are recorded in full, in 
Deuteronomy v. 7-21. The following is the fourth 
precept as there given. " Keep the Sabbath day 
to sanctify it, as the Lord thy God hath commanded 
thee. Six days thou ■ shalt labour, and do all thy 
work : but the seventh day is the Sabbath of the 
Lord thy God : in it thou shalt not do any work, 
thou, nor thy son, nor thy daughter, nor thy man- 
servant, nor thy maid-servant, nor thine ox, nor 
thine ass, nor any of thy cattle, nor thy stranger 
that is within thy gates ; that thy man-servant and 
thy maid-servant may rest as well as thou. And 



Mosaic Sabbath Memorial of Exodus. 119 

remember that thou wast a servant in the land of 
Egypt, and that the Lord thy God brought thee 
thence through a mighty hand and by a stretched 
out arm : therefore the Lord thy God commanded 
thee to keep the Sabbath day." 

Two things the Lord required the Israelites to 
remember in this precept; 1st, that they were serv- 
ants in the land of Egypt; and 2d, that he brought 
them from thence, with a mighty hand, and by a 
stretched out arm : " therefore," because he wrought 
this wonderful deliverance for them, he commanded 
them " to keep the Sabbath day." This makes the 
Mosaic Sabbath a memorial of the deliverance of 
the Israelites from Egyptian bondage, as plain as 
words can state it. 

This commandment could not have applied to the 
Patriarchs, before the exodus, as they were never 
delivered from Egptian bondage, " through a mighty 
hand and by a stretched out arm." In their sacred 
day of rest they memorialized a very different event. 
and far remote in point of time; namely, the rest- 
ing of God on the blessed and sanctified seventh 
day from the creation. 

Neither can this memorial of the Mosaic Sabbath 
refer to Christians. Many of us have never g 
Egypt; but we have experienced a more glorious 



120 The Sabbath. 

deliverance from sin through our Deliverer, who 
is " Mighty to save," and we memorialize as our 
sacred day of rest, " The Lord's day," upon which 
" he rose for our justification." The reason of this 
observance will hereafter be driven. 



The Day of Exodus Memorialized. ' 121 



CHAPTER XVI. 

THE DAY OP THE EXODUS OF THE ISRAELITES ME- 
MORIALIZED* 

u And Moses said unto the people, Remember 
tin's day, in which ye came out of Egypt, out of the 
house of bondage : for by strength of hand the 
Lord brought you out from this place: there shall 
no leavened bread be eaten. This day came ye out 
in the month Abib" (Exodus xiii. 3, 4). The days 
in the Bible are reckoned from sunset to sunset ; 
so the memorial day in the above text, must have 
commenced at the last sunset previous to the exo- 
dus from Egypt. Turning to the twelfth chapter 
of Exodus, we learn that this was the fifteenth day 
of the first month. 

This month, from the time of the exodus, became 
the first month of the year for the Israelites [v. '2 j. 
The paschal lamb was killed in the evening of the 
fourteenth day of this month (v. 6), The paschal 
lamb was eaten that same night (v. 7). This would 
be the fifteenth of the first month. A b i l > . At mid- 



122 The Sabbath. 

night the Lord smote all the first born in Egypt 
(v. 29). Before morning-light the Israelites left 
Egypt (vs. 31-34). This day was memorialized by 
the Israelites by two institutions; namely, the first 
day of the feast of unleavened bread, and the weekly 
Sabbath. ^> 

THE DAY OF THE EXODUS OF ISRAEL MEMORIAL- 
IZED BY THE FIRST DAY OF THE FEAST OF 
UNLEAVENED BREAD. 

"And this day shall be unto you for a memorial; 
and ye shall keep it a feast to the Lord through- 
out your generations : ye shall keep it a feast by 
an ordinance forever. Seven days shall ye eat 

unleavened bread In the first day there 

shall be a holy convocation, and in the seventh day 
there shall be a holy convocation to you; no man- 
ner of work shall be done in them, save that every 
man must eat, that only may be done of you" Ex. 
xii. 14-16). All authorities agree that the feast 
of unleavened bread commenced on the fifteenth 
day of the first month, and that the first day me- 
morialized the day of the departure of the Israelites 
from Egypt. There is therefore no need to bring 
forward arguments to support the first proposition 
named above. We can immediately consider the 
second; to wit, — 



Weekly Sabbath Memorial of Exodus. 123 

THE ISRAELITES MEMORIALIZED THE DAY OF THEIR 

DEPARTURE FROM EGYPT BY THE INSTITUTION 

OF THE WEEKLY SABBATH. 

It has already been proven that God required 
the Israelites to memorialize the event of their de- 
liverance from Egypt, in the Sabbath law (Deut. 
v. 15). It now remains to be demonstrated that 
their practice harmonized with the precept. Did 
the Israelites observe the fifteenth day of the first 
month as their weekly Sabbath ? As this is a point 
upon which many are ignorant, we will proceed 
cautiously. It is confidently believed that the Jews 
have changed their calendar since the days of Christ, 
and have introduced lunar months, which fact has 
made some men lunatics on this question ; so we will 
adhere closely to the record of the Scriptures. We 
have seen that the Israelites left Egypt on the fif- 
teenth day of the first month, and that the first 
day of the feast of unleavened bread, has been 
identified as this memorial day. Now was this 
first day of the feast of unleavened broad a weekly 
Sabbath day ? What is the testimony of the Script- 
ures ? As the feast lasted seven days.it follows 
that one of those days must have been a weekly 
Sabbath; and as servile work was strictly forbidden 
on the first and last day of the feast (see Ex, xii. 



124 The Sabbath. 

16; Lev. xxiii. 7,8; and Num. xxviii. 17-25); 
and as work was permitted to be done on any other 
of those seven days, it is evident that either the first 
or the last day of the feast was the Sabbath. Which 
of these days was the weekly Sabbath, is indicated 
by the time designated for the priest to "wave the 
sheaf before the Lord ;" namely, "On the morrow 
after the Sabbath the priest shall wave it" (Lev. 
xxiii. 11). It is not doubted that this was the 
weekly Sabbath, and that the wave-sheaf must be 
offered upon one of the seven days of the feast of 
unleavened bread. If the last day of the feast had 
been the Sabbath, then the sheaf could not have 
been offered on one of the feast-days, for such day 
would have been beyond the limit of the feast. It 
follows then, that the first day of the feast must 
must have been the regular weekly Sabbath; and 
the priest waved the sheaf "on the morrow after 
the Sabbath." This agrees with the Septuagint 
version of the Old Testament, which says, "Morrow 
of the first day" (Lev. xxiii. 11). So according 
to the Septuagint, the morrow, on which day the 
sheaf was offered, was the second day of the feast; 
and as this must follow the weekly Sabbath, it is 
evident that the first day of the feast was the 
weekly Sabbath. Josephus taking his account from 



Weekly Sabbath Memorial of Exodus. 125 

the Hebrew Scriptures, says, " The feast of un- 
leavened bread succeeds that of the Passover, and 
falls on the fifteenth day of the month and contin- 
ues seven days On the second day of 

unleavened bread, which is the sixteenth day of the 
month, they first partake of the fruits of the earth ; 
for before that day they do not touch them," (Antiq* 
iii. 10, 5). The Israelites were not allowed to 
" partake of the fruit of the earth until the priest 
had waved " the sheaf before the Lord" (Lev. 
xxiii. 14). Josephus refers this ceremony to the 
sixteenth day of this month, and as Moses says it 
was " on the morrow after the Sabbath," it follows 
that the fifteenth day of the first month, was the 
Sabbath. And that this was to be the regular 
Weekly Sabbath of the Israelites, is also demon- 
strated by what Moses adds in the same chapter, 
referring to the feast of Pentecost: "And ye shall 
count unto you from the morrow after the Sabbath, 
from the day that ye brought the sheaf of the wave- 
offering; seven Sabbaths shall be complete: even 
unto the morrow after the seventh Sal 'bath shall 
ye number fifty days." (lev. xxiii. 15, \(\.) I lore 
are eight weekly Sabbaths mentioned in succession, 
The first is on the first day of the feast of unleav- 
ened bread, the day immediately preceding .hat ol 



126 The Sabbath. 

the offering of the first-fruits, from which the num. 
bering of fifty days began : and the eighth Sabbath 
is the day preceding the Pentecost. 

This weekly Sabbath which always occurred on 
the first day of unleavened bread, which was the 
day of the exodus of Israel, and the fifteenth day 
of the first month, Abib, being stationary, all the 
other weekly Sabbaths must be conformed to it 
through the months of the whole year. 



The Conformed Sabbaths. 127 



CHAPTER XVII. 

THE SABBATHS WE3.E CONFORMED TO THE MEMORI- 
ALIZED DAY FROM THE TIME OF THE EXODUS. 

Having proved by the Sabbath law as written 
in the Decalogue, that God required the Israelites 
to memorialize their deliverance from Egyptian 
servitude, by the weekly Sabbath, — and having also 
shown that the weekly Sabbath of the Israelites 
did occur on the first day of the feast of unleav- 
ened bread, which was the fifteenth day of the first 
month, Abib, and also the day of their exodus from 
Egypt, — it remains to be demonstrated that other 
weekly Sabbaths conformed to this starting point 
of the Mosaic Sabbath institution. 

Just forty years after leaving Egypt, the Israel- 
ites kept their first passover in the land of Canaan, 
Mention is made of this celebration in Josh. v. 10, 
11. "And the children of Israel encamped in Gil- 
gal, and kept the passover on the fourteenth day of 
the month at even in the plains o[ Jericho. And 
thev did eat of the old corn of the land o\\ the 



128 The SaBBATh-. 

morrow after the passover, unleavened cakes, and 
parched corn in the self-same day." 

This text says, they '-'kept the passover on the 
fourteenth day of the month." They killed the 
paschal lamb in the evening of the fourteenth day 
(Ex. xii. 6). They "ate the flesh in that night" 
(Ex. xii. 8). As their day closed at sunset, there* 
fore they ate the paschal lamb on the fifteenth day 
of the month : which was the first day of unleav- 
ened bread (Lev. xxiii. 5, 6). The verse in Joshua 
says, " They did eat of the old corn of the land on 
the morrow after the passover, unleavened cakes 
and parched corn." God had said, " Ye shall eat 
neither bread, nor parched corn, nor green ears, 
until the self-same day that ye have brought an 
offering unto your God" (Lev. xxiii. 14). This 
offering was to be made unto God, ''On the mor- 
row after the Sabbath" (Lev. xxiii. 11), at the 
feast of unleavened bread. Therefore the Sabbath 
in connection with the feast kept at Gilgal, must 
have been on the day they ate the passover, which 
was always the fifteenth day of the month Abib ; 
and on the morrow (Lev. xxiii. 1) after the pass- 
over, which was also " the morrow after the Sab- 
hath," they made the regular offering; to the Lord, 
and •' the self-same day they ate unleavened cakes, 



The Conformed Sabbaths. 129 

and parched corn." So the weekly Sabbath at this 
feast agrees with the fourth precept in the Decalogue 
in memorializing as their Sabbath, the fifteenth 
day of the first month, the day of deliverance from 
Egyptian bondage. 

Coming down to the time of the crucifixion of 
Christ, we shall find another proof of the fact that 
the regularly appointed Sabbath of the Jews was 
annually identical with the fifteenth day of Abib. 

The Jews divide the day into twelve hours, be- 
ginning with sunrise and ending at sunset. Jesus 
was crucified on the day of u the preparation of 
the Passover, and about the sixth hour,' 7 corres- 
ponding to our noon (John xix. 14). The four- 
teenth day of the first month was the day of the 
preparation of the Passover (Ex. xii. 6). It is 
very plainly stated that the day following the cru- 
cifixion of Christ was the Jewish Sabhath (Mark 
xv. 42). "That Sabbath day was a high day" 
(John xix. 31). It was a high Sabbath day in that 
it memorialized a very great cvent,( — )namely, the 
deliverance of the Israelites out of Egyptian bond- 
age. It was the anniversary of the firsl day of 
rest from Egyptian servitude. It was also the first 
day of the feast of unleavened bread : the day when 
all the males were to appear before the Lord; muI 
the appointed day for the annual return both of 



130 The SAmim, 

the 4 < Sabbath" and of the Passover, around which, 
as the center of a great system, all other Sabbaths 
and typical feasts of the Jewish year revolved, until 
the great design of Him who ordained tlem had 
been accomplished. 

The Sabbath day which followed the crucifixion 
of Christ, was the fifteenth day of the first month, 
and the first day of unleavened bread, which feast 
memorialized the exodus of the Israelites. Since 
the fifteenth day of the first month fell upon the 
Sabbath, the first day of the first month must also 
have been a Sabbath. The following texts corrob- 
orate these statements. The priests were required 
to set the show bread in order every Sabbath (Lev. 
xxiv. 5-8 ; 1 Chron. ix. 32). In Exodus, chapter 
xl. 17, 22, 23, we are informed that the tabernacle 
was reared up, in the first month in the second 
year, on the first day of the month. The table was 
placed in the tent of the congregation ; " and he 
set the bread in order upon it before the Lord ; as 
the Lord commanded Moses." Now as this bread 
must be set in order every Sabbath (Lev. xxiv. 8), 
and as it was set in order on the first day of the 
first month of the second year, it is evident that 
this was a Sabbath day. The fifteenth day of the 
first month, must also have been a Sabbath, which 
proves that our proposition is correct. 



n Ihe Mosaic Feasts Regulated. 131 



CHAPTER XVIII. 

ALL THE RELIGIOUS FEASTS OF THE ISRAELITES WERE 
REGULATED BY THE MOSAIC CALENDAR. 

This calendar commenced with the month Abib, 
just fourteen days before «the Israelites left Egypt, 
There was no religious feast, -or sacred day, ob- 
served by the Israelites during the Mosaic dispen- 
sation, that originated previously to this event. 
The change made the seventh month of the pear 
from the creation, the first month of the year, Mo- 
saic time. This has already been proved. It has 
•also been shown by reference to the Septuagint, 
that the Mosaic dispensation began on Saturday, 
which was the sixth d«ay in the week of creation. 
'The Patriarchal dispensation, which then ended, 
numbers 3898 years and six months, solar time, 

The following are the religious leasts of the 
Mosaic dispensation, which were regulated by the 
Mosaic calendar (Lev. xxiii). 

1. The weekly Sabbath. This is placed in the 
enumeration of the Mosaic feasts (veise 3), 



13-2 The Sabbath. 

2. The feast of the Passover, which was cele- 
brated on the fourteenth day of the first month 
(v. 5). 

3. The feast of unleavened bread, beginning on 
the fifteenth day of the first month (v. 6). 

4. The feast of weeks, or Pentecost, which was 
held just fifty days after the day following the Sab- 
bath which came within the feast of unleavened 
bread (vs. 15, 16). 

5. The first day of the seventh month, kept as a 
memorial of the blowing of trumpets (v. 24). 

6. The tenth day of this seventh month : the day 
of atonement (v. 27). 

7. The feast of Tabernacles, which commenced 
on the fifteenth day of the seventh month (v. 34). 

8. The seventh year: a Sabbath of rest (Lev. 
xxv. 4). 

9. The Year of Jubilee, occurring every fiftieth 
year, and commencing on the tenth day of the sev- 
enth month, which was also the day of atonement 
(Lev. xxv. 9, 10). 

In addition to the foregoing feasts, the Israelites 
were required to offer sacrifices every day in the 
year (Num. xxviii. 1-8). 

Special offerings were commanded also in the 
beginning of the months (Num. xxviii. 11), and al- 



The Mosaic Sabbath a Special Day. 133 

so on each of' the feast days (Num. xxviii. and 
xxix). 

Not one of the foregoing feasts were observed 
before the exodus from Egypt. They were all 
types of Christ : beginning with the opening, and 
ending at the close of the Mosaic dispensation. 
This statement will be verified hereafter. (See 
Colossians ii. 16, 17.) 

THE MOSAIC WEEKLY SABBATH WAS MADE A SPECIAL, 
SACRED DAY IN SOME OF THEIR FEASTS. 

The Sabbath, like all other days in the Script- 
ural history, commenced, and ended at sunset 
(Lev. xxiii. 32). On the Sabbath, no servile work 
must be done, and the people were required to as- 
semble in holy convocation (Lev. xxiii. 3). 

By ascertaining the days in which the weekly 
Sabbath occurred in those feasts, we can deter- 
mine the number of days in the Jewish months and 
years. 

1. We have already proved that the first day of 
their first month, was a weekly Sabbath, — from the 
fact that the show-bread must be put in its place 1 
every Sabbath (Lev. xxiv. 8 ; 1 Chron. ix. 32). 
The show-bread was first set in order, on the first 
day of the first month of the second year o(' the 
exodus (Ex. xl. H, 22, 23), Therefore this first 



134 The Sabbath.. 

day of the first month was a Sabbath. The Taber- 
nacle was all made previously to this day. It was 
simply set up, and the bread set in order on the 
table on this Sabbath day, as the Lord command- 
ed Moses. 

2. As the first day of the first month was the 
weekly Sabbath, the fifteenth day of the first month 
must have been the weekly Sabbath. We have al- 
ready shown from Josephus, that this was the week- 
ly Sabbath; the Septuagint, and three references in 
our version of the sacred Scriptures, also verifying 
the same facts. Both Josephus and the Septuagint, 
clearly show that the day of offering the first fruits, 
was the second day of the feast of unleavened 
bread ; which was the day following the Sabbath 
(Lev. xxiii. 15). They were allowed to " eat nei- 
ther bread, nor parched corn, nor green ears, 1 ' un- 
til they had made an offering of the first fruits on 
the second day of the feast of unleavened bread 
(Lev. xxiii. 14). Forty years after the exodus, 
the Passover was kept in Gilgal. And " on the 
morrow [or second day] after the Passover," they 
ate "unleavened cakes, and parched corn.'' Hence 
the first day must have been the Sabbath ; and the 
second day, according to the law, they must have 
offered the first fruits, and then on the same day 



The Mosaic Sabbath a Special Day. 135 

they ate " unleavened cakes, and parched corn." 
This proves that the first day of unleaved bread, 
which all agree was the fifteenth day of the first 
month, was also the weekly Sabbath. And in the 
New Testament, we are informed that Christ was 
crucified on the day of the preparation of the feast 
of unleavened bread, and that he laid in Joseph's 
tomb on that first da}^ of unleavened bread, which 
was a Sabbath day. All of these corroborative 
testimonies prove conclusively that the fifteenth 
day of the first month was uniformly the weekly 
Sabbat] i day. 

3. The feast of Pentecost was observed on what 
is now properly called " The Lord's day ;" which 
was fifty days after the day in which the first fruits 
were offered, or the day following the seventh Sab- 
bath after the offering of the first fruits (Lev. xxiii. 
15, 16). This was the seventh day of the Patri- 
archal week, and the Mosaic first day. In the 
Christian dispensation, this day is made sacred by 
the outpouring of the Spirit, when the shadowy in- 
stitutions of the Mosaic age passed into obscurity 
by the revelation of that which was truly spiritual. 

4. The " memorial of the blowing of trumpets," 
was observed on the first day of the seventh mouth. 
We havo proved that this seventh month was the 



136 The Sabbath. 

first month from the creation, and by the change 
of the calendar at the time of the exodus, it be- 
came the seventh month. By this cnange the first 
day of this original first month became the Mosaic 
Sabbath, and continued to be the weekly Sabbath 
during the Mosaic dispensation. Had there been 
no change the first day of creation would have 
been the Sabbath. The proof that the day of 
the blowing of trumpets, was a Sabbath, and 
the first day of the seventh month, will now 
be given. It is distinctly stated, " In the sev. 
enth month, in the first day of the month, ye 
shall have a Sabbath " (Lev. xxiii. 39). Some 
may suppose that this day was made a Sabbath be- 
cause it was a memorial of the blowing of trump- 
ets ; but this is not the case. It wa3 the regular 
weekly Sabbath occurring on the first day of the 
seventh month, which was also the day of the 
blowing of trumpets. This will be evident when 
we discuss the feast of tabernacles, and prove 
that the fifteenth and twenty-second days of this 
seventh month were weekly Sabbath days. We 
will defer farther consideration of this item for the 
present. 

5. The tenth day of this seventh month was the 
day of atonement. (See Lev. xxiii. 27-32.) God 



The Mosaic Sabbath a Special Day. 137 

said to the Israelites, concerning the clay of atone- 
ment; " It shall be unto you a Sabbath of rest and 
ye shall afflict your souls." This day of atone- 
ment was not the regular weekly Sabbath ; and it 
is the only least day that is called a Sabbath, which 
was not the regular weekly Sabbath. This verse 
is the only one in the Scriptures which speaks of 
any particular day, which was not a weekly Sab- 
bath, calling it a Sabbath. The manner of ob- 
serving this day was very unlike the manner of 
observing the weekly Sabbath. It was a day in 
which they were required to " afflict their souls." 

6. The feast of tabernacles commenced on the 
Sabbath, in the fifteenth day of the seventh month 
(Lev. xxiii. 39). This was the weekly Sabbath 
day ; and agrees with the Sabbath on the first day 
of this month, which was the day of the memorial 
of the blowing of trumpets (Lev. xxiii. 21). We 
will now give the evidence that the fifteenth day of 
the seventh month, was the regular weekly Sabbath 
day. 

The feast of tabernacles lasted seven days. (See 
Lev. xxiii. 34-3G, 39«42 ; also Num. xxix. L2.) 
In all of these places, the feast of tabernacles is 
limited to seven days. It is certain that one of 
those seven days must have been the weekly Sab- 



138 The Sabbath, 

bath, for the period includes every day of the week. 
It is distinctly stated, " On the first day shall be a 
Sabbath, and on the eighth day shall be a Sab- 
bath*' (Lev. xxiii. 39). This determines the 
question. The first day of the feast of tabernacles 
was the Sabbath, and the eighth day, which was 
the day after the seven days of feast, was also the 
Sabbath. No day of the feast of tabernacles is 
called a Sabbath, except the first and the eighth, 
and as the feast of tabernacles began on the fif- 
teenth day of the seventh month, we infer that the 
fifteenth and the twenty-second days of the seventh 
month, were Sabbath days; and the first day of 
this month was also the weekly Sabbath day. 
Passing down to New Testament times, it is evi- 
dent that the day after the feast of tabernacles was 
a Sabbath day. In John vii. 2, 14, 37, we read, 
u Xow the Jews' feast of tabenacles was at hand. 
* * * About the midst of the feast Jesus went 
up into the temple and taught. * * * In- the 
last day, that great day of the feast, Jesus stood 
and cried, saying, if any man thirst, let him come 
unto me, and drink." This last day of the feast 
must have been the seventh day of the feast, for 
the feast lasted but seven days. In this chapter 
we have referred to seven texts where it is said 



The Mosaic /Sabbath a Special Day. 130- 

this feast should be held seven days, and it is no- 
where cleclarod that this feast should continue eight 
days : hence the eighth day was not one of the 
days of the feast of tabernacles, but the day after 
it had closed, which was the Sabbath, and there-, 
fore a holy day In the evening after the seventh 
or last day of the feast, " Jesus went unto the 
Mount of Olives: and eai'ly in the morning, he 
came again into the temple; and all the people 
came unto him, and he sat down and taught them." 
(John viii. 1, 2). He continued to teach, until he- 
saw a blind man whom he healed. This was on 
the Sabbath day (see John ix. 1, 6, 14) ; and this 
Sabbath day must have been the day after the last 
day of the feast. As the feast lasted but seven 
days, this Sabbath day must have been the day of 
which it is said, '-And on the eighth day shall be the 
Sabbath" (Lev. xxiii. 39). So the New Testament 
corroborates the testimony of the Old Testament, 
in relation to these Sabbath days. 

We have now learned by the authority of the 
sacred Scriptures, that the first and fifteenth days 
of the first month were Sabbath days. We have 
also proved that the first, lifteenth and twenty-sec« 
ond days of the seventh month were also Sabbath 
days; hence those who claim that there was 



140 The Sabbath. 

change in the calendar in passing from the Patri- 
archal to the Mosaic dispensation, must believe that 
the first day of the creation was the day on which 
God rested, instead of the seventh. 

These days which we have proved to be Sabbath 
days, do not merely happen to be Sabbath days on 
the dates we have examined, by a regular cycle : 
but during the Mosaic dispensation, the first and 
fifteenth days of the first month were alwa) s the 
weekly Sabbath days ; so also were the first, fif- 
teenth and twenty-second days of the seventh 
month, always weekly Sabbath days. 

7. Every seventh year was a Sabbath of rest 
unto the land (Lev. xxv. 4, 6-8). The land rested 
a whole year. This is nowhere in the Old Testa- 
ment called the Sabbath or the Sabbath day. It is 
called " The Sabbath of the land" (verse 6). 

8. The fiftieth year was the year of jubilee, 
which commenced on the tenth day of the seventh 
month, — the day of atonement (Lev. xxv. 9-11). 
This is never called a Sabbath. 

The foregoing are all the Sabbaths and relig- 
ious feasts which the Mosaic law required the Is- 
raelites to observe. Let us fix in our minds that 
there is no day in any of these feasts that is called 
a Sabbath, exeept the day of atonement, which 



The Mosaic Sabbath a Special Day. 141 

was not the regular weekly Sabbath. And the day 
of atonement was unlike the weekly Sabbath, be- 
cause in it they were required to " afflict their 
souls." The least of unleavened bread continued 
seven days, and the first of those days is the only 
one that is called a Sabbath : and this we have 
proved to have been the weekly Sabbath. The 
feast of tabernacles also continued seven days, and 
the first of those days is the only one that is called 
a Sabbath; and this \ce have shown to have been 
the weekly Sabbath : hence when Paul said, u Let 
no man therefore judge you in meat, or in drink, 
or in respect of an holy day, or of the new moon, 
or of the Sabbath days: which are a shadow of 
things to come: but the body is of Christ"' (Col- 
ossians ii. 16,17), he must have meant by "the 
Sabbath days," the regular weekly Mosaic Sab- 
bath, which he declared to be " a shadow of things 
to come," of which Christ is the body. 

As the first day of the first month, and the first 
day of the seventh month, were Sabbath days, it 
follows that the number of days from the first day 
of the first month, to the last day of the sixth 
month, must have been such a number of days as 
would make whole weeks, with no fraction remain- 
ing; so that the seventh month would commence 



142 The Sabbath, 

with a Sabbath. And as the first day of the sev- 
enth month was a Sabbath, and the first day of the 
first month in the succeeding year was a Sabbath, 
it follows that the period from the first day of the 
seventh month to the end of the year, must have 
been reducible to weeks, with no fraction of a week 
remaining, so that each successive year would uni- 
formly commence on the Sabbath. These facts 
overthrow the system of lunar months, which has 
latterly been introduced by the Jews. There is no 
way that lunar months, as they are now arranged 
in the Talmud, can be made to harmonize with 
these facts which we have proved from the word of 
God. But the months can be arranged so as to 
harmonize with all of the foregoing facts, and also 
accord with solar time: as follows,-— Divide the 
year into twelve months, and give each six months, 
or half year, twenty-six weeks. This would make 
3G4 days, and would lactone and one-fourth day, to 
complete the solar year. An addition of one week 
to the month Adar, every sixth, eleventh, seven- 
teenth, twenty-second and twenty-eighth year of a 
complete cycle of twenty-eight years, will make 
the years synchronize with Julian time; beginning 
the Mosaic age with Saturday, March 22d, A. 
M. 3899; A. J. P. 3060; B. C. 1654. 



Sabbaths in the .Mosaic Ag& 143 



CHAPTER XIX, 

THE DISTRIBUTION OF THE SABBATHS IN THE MO- 
SAIC AGE, AND A TABLE OF A SOLAR CYCLE. 

In a previous chapter it has been proved by ref- 
erences to the Scriptures, that the first and fifteenth 
days of Abib were Mosaic Sabbaths j it was also 
shown that the first, fifteenth; and twenty-second 
days of Tisri were Sabbaths. The Sabbaths there- 
fore must be distributed in the months so as to 
conform to these established facts. It has also been 
demonstrated from the Sacred Writings and from 
Josephus, that most of the months had thirty days 
each. Our calendar for the Patriarchal age, was 
so constructed as to give all the months thirty days 
each, except the last one, which had thirty-live, and 
every fourth year thirtj*six days, in order to make 
a solar year. A slight change is necessary in the Pa- 
triarchal calendar, to bring the Sabbaths uniform- 
ly on the first, and fifteenth and twenty-second o( 
Tisri. 



144 



The Sabbath. 



TABLE OF THE SABBATHS ARRANGED IN THE MONTHS 
IN THE MOSAIC AGE. 



1 

2 

3 

4 

5 

6 

7 

8 

9 

10 

11 

12 



MOSAIC 
MONTHS. 

Abib 

Zif. 

Si van.. . . . 
Tamuz,. . 

Ab, , 

Elul, 

Tisri, 

Bui, 

Chisleu,. . 
Thebet,.. 
Shebet,. . 
Adar, . . . 



No. of 

days in 
month. 




SABBATHS. 


30. 


1. 


8. 


15. 


22. 


30. 


6. 


13. 


20. 


27. 


30. 


4. 


11. 


18. 


25. 


30. 


2. 


9. 


16. 


23. 


30. 


7. 


14. 


21. 


28. 


*32. 


5. 


12. 


19. 


26. 


30. 


1. 


8. 


15. 


22. 


30. 


6. 


13. 


20. 


27. 


30. 


4. 


11. 


18. 


25. 


30. 


2. 


9. 


16. 


23. 


30, 


T. 


14. 


21. 


28. 


t32 


5. 


12. 


19. 


26. 



29. 
30. 
29. 
30. 



*Thirty-two days are given to this month, so as to bring the 
Sabbaths on the first and the fifteenth days of Tisri, as required 
by the sacred Scriptures. 

tThirty-two days are also given to this month, in order to 
make the first aad the fifteenth of Abib Sabbath days, as also 
required by the Scriptures. 

EXPLANATION OF THE TABLE SYNCHRONIZING MO- 
SAIC AND JULIAN TIME. 

The foregoing is a table of a common Mosaic 
year, containing 361 days, being one day and six 
hours less than a solar year. To make this syn- 
chronize with Julian time, without changing the 
order of the Sabbaths so as to have them occur in 
9 



Explanation of Synchronical Table. 145 

the months as they are found in the Bible, we give 
Adar another week, which makes thirty-nine days 
in the 6th, 11th, 17th, 22d, and 28th years of a 
cycle of twenty-eight years. 

The following table of a cycle of twenty-eight 
years of the Mosaic calendar, synchronizes with 
Julian time. Each successive twenty-eight years, 
will, be in all respects like this cycle, In former 
chapters it was proved that the Mosaic age began 
on the "first clay of the month Abib, corresponding 
to Saturday, March 22d. A. M. 3899; B. C. 1654. 
The items of this latter number will be given in 
future chapters. 



10 



146 



The Sabbath. 



CYCLE OF TWENTY-EIGHT YEAES, COMMENCING 
WITH THE MOSAIC AGE. 



Mosaic 
Months. 


w 

>-. 

T. 
- 

P 
+3 

■?. 
X 

1 

6 
4 

2 

5 

1 
6 

4 
2 

5 

1 

6 

4 
2 

5 
1 
6 

4 
2 
7 

5 

1 

6 
4 
2 

5 
1 
6 
4 
2 

5 


| 

V: 

X 

8 
13 

11 
9 
14 
12 
S 
13 
11 
9 

14 
12 

8 

13 

n 
9 
14 
12 
8 
13 
11 
9 
14 
12 

8 

13 
11 
9 
14 
12 

s 

13 
11 
9 
14 
12 


-j. 

3D 

15 
20 
18 


X 

I 

•27 

■»5 


1 

29 


Dominical 
Letters. 


73 

>-. 

e3 

P 

oi 

X 

22 
20 
24 
21 
26 
23 
20 
25 
22 
20 
24 
21 

20 
24 
22 
19 
24 
21 
18 
23 
20 
18 
22 
19 

19 
23 
21 
18 
-3 
20 
11 
22 
19 
17 
21 


r. 

►. 

92 

n 

X 

29 

31 
28 

2 
30 
27 

1 
29 
27 
31 
28 

27 
1 

29 
20 
31 
28 
25 
30 
27 
25 
29 
26 

26 

30 
28 
25 
30 
27 
24 
29 
20 
2-1 
or 


cfi 

P 

ca 
co 

5 
10 

5 
9 


4 
8 
6 

3 

6 

3 

8 
5 

3 

4 
2 
6 
4 
1 
5 
5 

2 
7 

4 


3 
1 
5 
3 
31 
4 
4 


S3 

p 

CB 
X 

12 

17 
14 
12 
16 
13 
11 
15 
13 
10 
14 
13 

10 
15 
12 

10 
14 
11 

9 

13 
11 

8 
12 
12 

9 

14 
11 

9 
13 
10 

8 
12 
10 

H 

11 


09 

cV 
'V 
p 
s 

3D 

19 

Vj 
18 
i7 

17 
17 
10 
15 

16 

io 

15 
14 


JuLIANT 

Months. 


1. Abib 

2. Zif 


1st Year. 
E. 


Mar. and Apr. 
Apr. and May. 
May and June. 
June and July. 
July and Aug. 
Aug. and Sept. 
Sept. .and Oct. 
Get. and Nov. 
Nov. and Dec. 
Dec. and Jan. 
Jan and' Feb. 


3. Sivan 








16 23 
2128 
19 oh 


30 




5. Ab 




6. Elul 




7. Tisri ... . 

8. Bui 

9. Chesleu.... 

10. Thebet 

11. Shebet.... 


15 

20 
18 
16 

21 
19 

15 
20 
18 
16 
21 
19 
15 
80 
is 
10 
21 
19 

15 
20 

is 
10 
•21 
19 
15 
2'i 
Is 

it; 
21- 

19 


•22 
27 
25 

22 

25 

23 
2- 
20 
22 
27 
25 
23 
*8 
20 

22 
27 

25 
23 
2* 
26 
22 
sH 
25 
23 
28 
26 


29 
30 


""d.cI"' 


12. Adar 


29 

30 

•• 

29 




Feb. and Mar. 


1. Abib 


2d Year. 


Mar. and Apr. 
Apr. and May. 
May and June. 
June and July. 
July and Aug. 
Aug. and Sept. 
Sept. and Oct. 


2. Zif. 

3. Sivan 





4. Tamuz 

5. Ab 

6. Elul 




7. Tisri 




8. Bui 




9. Chesleu . 
,0. Thebet 

11. Shebet.... 

12. Adar 

1. Abib 

2. Zif 


30 

29 

30 


* "b. 

3D "i EAR. 



Nov. and Dec. 
Dec. and Jan. 
Jan. and Feb. 
Feb. and Mar. 

Mar. and Apr. 
Apr. and May. 
iViay and June. 
June and July. 
July and Aug. 
Aug and Sept. 
Sept. and Oct. 
Oct. and No^. 
Nov. and Dec, 
Dec. and Jan. 


4. Tamuz 




5. Ab 




6. Elul 

7. Tisri 

8. Bui 


29 
30 




::::■£:.:: 


9. Chesleu.... 

10. Thebet 

11. Shebet. ... 


12. Adar 




:::::"*::.! 


18 25 


Feb. and Mar. 



Mosaic and Julian Time Synchronized. 147 



Mosaic 
Months. 



1. Abib 

2. Zif 

3. Sivan 

4. Tamuz 

5. Ab 

6. Elul 

7. Tisri 

8. Bui 

9. Chesleu.... 

10. Ttaebet 

11. Shebet 

12. Adar 

1. Abib 

2. Zif 

3. Sivan 

4. Tamuz. 

5. Ab.. 

6. Elul 

7. Tizri 

8. Bui 

9. ChesJeu 

10. Thebet.... 

11. Shebet 

12. Adar 

1. Abib 

2. Zif 

3. Sivan..,, 

4. Tamuz 

5. Ab 

6. Elul 

7. Tisri 

8. Bui 

9. Chesleu 

10. Thebet.... 

11. Shebet 

12. Adar 



:\0 



30 



Dominical 

Letters. 



4th Ykar. 



5th Year. 



F. E. 



6th Year. 



2:5 
28 
26 38 



m 


r/i 


m 


m 


m 


>, >i 


>, 


>j 


>i 


OS 


cd 


Cd 


cd 


03 


Ffl 


-a 


-a 


13 


13 


u 


u 


■~A 


S-j 


u 


3 





3 


3 


3 








+j 




ai 


m 


si 


en 


rt 


GO 

18 


25 


m 
1 


CO 


02 


8 


15 


22 29 


6 


13 




20 27 


3 


10 




17 


24 


1 


8 


15 


22 


29 


5 


12 




19 


26 


2 


9 




16 


as 


30 


7 


14 


21 


28 


4 


11 




18 25 


2 


9 




16 23 


30 


6 


13 


20 


27 


8 


10 




17 


24 


3 


10 




17 


24 


31 


7 


14 


21 


28 


5 


12 




19 


21 i 


2 


9 




16 


23 


30 


7 


14 


21 


28 


4 


11 




18 


25 


1 


8 




15 


22 


29 


6 


13 


20 


27 


3 


10 




17 


24 


1 


8 




15 22 


29 


5 


12 


19 26 


2 


9 




Id 


23 


1 


8 




15 


22 


29 


5 


12 


19 


26 


3 


10 




17 


21 


31 


7 




'1 21 


28 


5 


12 


19 26 


2 


9 




16 28 


80 


6 




13 [20 


27 


4 


11 


18 


25 


1 


s 




[6 


22 


29 


6 




18 


20 


2," 


8 


10 


17 


21 


81 


7 




11 


21 


28 


7 


11 



Julian 
Months. 



Mar. and Apr. 
Apr. and May. 
May and June. 
June and July. 
July and Aug. 
Aug. and Sept. 
Sept. and Oct. 
Oct. and Nov. 
Nov. and Dec. 
Dec. and Jan. 
Jan. and Feb. 
Feb. and Mar. 



Mar. 
Apr. 
May 
June 
July 
Aug 
Sept 
Oct. 
Nov. 
Dec. 
Jan. 
Feb. 



and Apr. 
and May. 
and June, 
and July, 
and Aug. 
and Sept. 
. and Oct. 
and Nov. 
and Dee. 
and Jan. 
and Feb. 
and Mar. 



Mar. and Apr. 
Apr. and May. 
May and June. 
June and July. 
July and Aug. 
Aug. and Sept. 
Sept. and Oct. 
Oot. and Nov. 
Nov. and Deo. 

Deo. and Jan. 
Jan. and P«b. 

Feb. ami Mar. 



148 



The Sabbath. 



Mosaic 
Months. 


1 

1 
6 
4 

5 

1 
6 

4 
2 
7 
5 

1 
6 

4 

2 

5 
1 
6 

4 

2 

5 

1 
6 
4 

•• 

5 

1 
6 

4 



5 


m 

-: 

a 
r. 

8 
13 
11 

9 

14 
12 

8 
13 
11 

9 
14 
12 

8 
13 

11 
9 
14 
12 
8 
13 
11 
9 
li 
12 

8 
13 
13 

11 
ii 
12 

8 
13 
11 

'.i 
14 
12 


m 
eg 

— 

a 

CO 

15 

20 
18 
16 
21 

1!' 
15 
20 
18 
16 
21 
19 

15 

20 
18 
16 
21 
19 
15 
20 
18 
16 
•'i 
iii 

15 
20 
18 
16 
21 
19 
15 
21 
IS 

16 

•'1 


01 

>-. 
eg 

"eg 

:■'- 

22 
27 
25 
23 
2S 
2!) 
22 
27 
25 
23 
28 
26 

22 
27 

25 
23 
28 
26 
22 
27 
25 
23 
28 
26 

22 
27 
25 

23 
2S 
20 
22 

25 
23 


CB 
U 

29 


Dominical 
Letters. 


m 

>> 

a 
- 

eg 
'X 

21 

•;,-. 

23 

20 
25 
2v 
19 
23 
21 
19 
23 
20 

20 

24 

22 
19 
24 
21 
18 
23 
20 
18 
22 
19 

19 
23 

21 
18 
23 
20 
17 
22 
19 
17 
21 
is 


w 
>~. 
eg 
IS 

a 

"eg 

:■: 

28 

2 

30 

2i 

1 

29 
26 
31 
28 
26 

30 

27 

27 

29 
26 

31 
28 
25 

30 
27 

30 

26 

30 
28 
25 
30 
2? 
24 
29 
20 
24 
38 
25 


i 

y- 

3Q 

4 
9 
6 
4 
8 
5 

a 

7 
5 
2 
6 
6 

3 

j 

4 
o 

6 
4 

1 

5 
5 

2 
7 
4 
2 
6 
3 
1 
5 
3 
31 
4 
3 


to 

eg 

"5 

0Q 
11 

10 
13 
11 
15 
12 
10 
14 
12 
9 
13 
13 

10 

15 
12 
10 
14 

11 
9 
13 
11 
8 
12 
12 

9 
14 
11 

9 

13 
10 
8 

12 

10 

7 
11 
10 


m 

■■-> 
eg 
•o 

e3 

r. 
18 
18 
17 

i.6 

17 
17 
i6 
15 

16 

16 

:: 

15 

14 


Julian 
Months. 


1. Abib.. 

2. Zif 


7th Year. 


Mar. and Apr. 
Apr. and May. 
May and June. 
•June and July. 
July and Aug" 
Aug. and Sept. 
Sept. and Oct. 
Oct. and Nov. 








4. Tamuz 

5. Ab, 


30 




6. Elul 






7. Tisri 


29 




8. Bui 




9. Chisleu 






Nov. and Dec. 


10. Thebefc 


30 




Dec. and Jan. 


11. Shebet 

12. Adar 


C. 


Jan. and Feb. 


1. Abib 


29 


8th Year. 


Mar. and Apr. 
Apr. and May. 


2 Zif 




3. Sivan 




4. Tamuz 


30 




June and July. 
July and Aug. 
Aug. and Sept. 
Sept. and Oct. 


5, Ab 




6. Elul 






7. Tisri 

8. Bui 


29 




9. Cheslen 








10. Thi-bet 

11. Shebet 

12. Adar 


30 

29 


B. 


Dec. and Jan. 
Jan. and Feb. 
Feb. and Mar. 


1. Abib 


9th Year. 


Mar. and Apr. 
Apr. aud May. 
May and June. 
June and July, 
July and Aug. 
Aug. and Sept. 
Sept. and Oct. 


2. Zif 






3. Sivan 


4. Tamuz 


30 






5. Ab 

G. Elul.. 






7. Tisri 


29 


* 




8. Bui 






9. Chesieu.... 

10. Thebet 

11. Shebet 


30 


""a." 


&'." 


Nov. and Dec. 
Dec. and Jan. 


12. Adar 


1! 


26 






Feb. and Mar. 



Mosaic and Julian Time Synchronized. 149 



Mosaic 
Months. 



1. Abib. . . . 

2. Zif. .. . 

3. Sivan .. 

4. Tamuz. 

5. Ab .... 

6. Elul.... 

7. Tisri . . . 

8. Bui 

9. Chesleu 

10. Thebet. 

11. Shebet. 

12. Adar. .. 

1. Abib.... 

2. Zif 

3. Sivan . . 

4. Tamuz. 

5. Ab 

6. Elul.... 

7. Tisri... 

8. Bui 

9. Chesleu 

10. Thebet. 

11. Shebet. 

12. Adar... 



Abib.... 

Zif 

Sivan . . 
Tamuz . , 

Ab 

Elul .... 

Tisri 

Bul 

Chesleu, 
Thebet. 
Shebet. , 

Adar 



8 
13 

4,11 
2\ 9 
7J14 

5 12 
1 8 

6 13 
4 11 
2! 9 
7 



00 



8 15 22 29 

13 20 27 .. 

11|18|25|. 

9 16 23130 

14 2128.. 
12 19 26 

8 ! 15 1 22 1 29 
13120 
11 lis 

9116 
14 21 
1.2! 19 



8 1 15 
13120 
11118 

9 16 
1421 
12 19 



23 30 
28 . . 



'2 20 



23 30 
2S|.. 
26l.. 



Dominical 

Letters. 



10th Year 



11th Year 



12th Year 



17 24 

21 -2H 
19 20 
10 23 



15 2 J 

17 24 
14121 

10 20 



16 

1! 
18 
15 2 



02 29 
26 3 
2, 31 
U 28 

>0 2 
23 3.0 



Julian 
Months. 



14 Mar. 

Apr. 

May 
14] June 

July 

Aug. 

Sept. 

Oct. 

Nov. 

Dec. 

Jan. 

Feb 



and Apr. 
and May. 
and Juue. 
and July, 
and Aug. 
and Sept. 
and Oct. 
and Nov. 
and Dec. 
and Jan. 
and Feb. 
and Mar. 



Mar. and Apr. 
Apr and 31 ay. 
May and June. 
June and July. 
July and Aug. 
Aug. and Sept. 
Sept. and Oct. 
Oct. and Nov. 
Nov. and Dec. 
Pec. and Jan, 
Jan. and Feb, 
Feb. and -Mar. 



25 I 

W ■:; 
;: si 
21 28 



12119 Mar. and Apr. 
101 17L. | Apr. and May. 

11 . May and June. 

12 19 Juue and July. 
9 16 .. July and Aug. 
6 13 . . Aug. and Sept. 
1 11 18 Sept. and Oot, 

8 15 Oot, and Nov, 
6 13 I Nov. and Deo, 
8 10 17 Deo. and Jan. 

11.. Jan. and Feb. 

i! .. Feb. and Mar. 



150 



The Sabbath. 



Mosaic 
Months. 



1. Abib 

2. Zif 

3. Sivan 

4. Tamuz 

5. Ab 

6. Elul 

7. Tisri 

S. Bal 

9. Chesleu.... 

10. Thebet 

11. Shebet 

12. Adar 

1. Abib 

2. Zif 

3. Sivan 

4. Tamuz 

5. Ab 

6. Elul 

7. Tisri 

8. Bui 

9. Chesleu.... 

10. Thebet 

11. Shebet 

12. Adar 

1. Abib 

2. Zif 

3. Sivan 

4. Tamuz 

5. Ab 

6. Elul 

7. Tisri 

8. Bui 

9. Chesleu.... 

10. Thebet 

11. Shebet 

li. Adar 



1 8 15 

6 13 20 

4 llilS 

2 

7 

5 

1 

6 

4 

2 

7 

5 



9 16 
1421 
12119 

8! 15 

13 20 
llll8 

9|16 

14 21 
12 19 



15 
20 
18 
16'23 

14121128 



1219 
15 



14 21 

12 19 

15 



30 



29 



:;m 



Dominical 
Letters. 



13th Year. 



C. B. 



14th Year. 



15th Year. 



G. 









m 


m 




>, 


>> 


>> h. 


ki 








c3 1 c3 


sS 


Julian 










■~ 




a 







■IS 


3 


Months. 


c- 


ert 


Bl 


nd 


cd 




7- 

21 


03 
28 


J2 

4 


DO 

11 


18 




Mar. and Apr. 


2.1 


2 


9 


16 




Apr. and May. 


28 


80 


fi 


18 




May and June. 


20 


27 


4 


11 


IS 


June and July. 


25 


1 


8 


15 




July and Aug. 


22 


20 


5 


12 




Aug. and Sept. 


10 


2fi 


3 


10 


17 


Sept. and Oct. 


24 


31 


7 


14 




Oct. and Nov. 


21 


>S 


5 


12 




Nov. and Deo. 


1!) 


20 


2 


9 


16 


Dec. and Jan. 


23 


80 


fi 


13 




Jan. and Feb. 


80 


27 


5 


12 




Feb. and Mar. 


10 


20 


2 


9 


16 


Mar. and Apr. 


23 


80 


7 


14 




Apr. and May. 


21 


2S 


4 


11 




Mav and June. 


IS 


25 


2 


9 


10 


June and July. 


28 


80 


6 


13 




July and Aug. 


20 


27 


3 


10 




Aug. and Sept. 


17 


24 


1 


8 


15 


Sept. and Oct. 


22 


20 


5 


12 




Oct. and Nov. 


10 


20 


3 


10 




Nov. and Dec. 


17 


24 


31 


7 


14 


Dec. and Jan. 


21 


2S 


4 


11 


..Jan. and Feb. 


18 


25 


4 


11 




Feb. and Mar. 


IS 


25 


1 


8 


15 


Mar. and Apr. 


22 


20 


6 


13 




Apr. and May. 


20 


27 


3 


10 




May and June. 


17 


24 


1 


8 


15 


June and July. 


22 


20 


5 


12 




July and Aug. 


19 


20 


2 


9 




Aug. and Sept. 


16 


28 


30 


7 


14 


Sept. and Oct, 


21 


2S 


4 


11 




Oct. and Nov. 


18 


25 


2 


9 




Nov. and Dec. 


16 


28 


30 


6 


13 


Dee. and Jan. 


20 


27 


3 


10 


.. 


Jan. and Feb. 


17 


24 


3 


l(i 




Feb. and Mar. 



Mosaic and Julian Time Synchronized. 151 



MOSAIC 

Months. 



1. 

9, 


Abib 

Zif 


3. 

4. 
5. 
6. 


Sivan 

Tamuz. ... 

Ab 

Elul 

Tisri 



Bui 

Chesleu. 
Thebet. 
Shebet . 
Adar 



Abib.. ...... 

Zif 

Sivan .. 

Tamuz 

Ab 

Elul 

Tisri 

Bui 

Chesleu.... 

Thebet 

Shebet 

Adar 



Abib...., 

Zif 

Sivan... 
Tamuz., 

Ab , 

Elul .... 
Tisri... 

Bui 

Chesleu 
Thebet. 
Shebet., 
Adar... , 



t» I 03 



IS 

16 
21 

19 
15 
20 
IS 
16 
14 '21 
12,19 



26 



815 
13 20 

18 
1(1 
21 
19 

$ 

is 
it; 
21 
19 



30 



Dominical *p 
Letters, 



16th Year. 



F. 



17th Year. 



E. D. 



18th Year, 



27 

1 

22129 

19 26 

M 31 



2128 5 
19 26 2 



4 11 
916 
6 13 
4 11 

8 15 

12 



88 80 

00: -7 



Julian 
.Months. 



Mar. 
Apr. 
May- 
June 
July 
Aug. 
Sept 
Oct. 
Nov. 
Dec. 
Jan. 
Feb. 



and Apr. 
and May. 
and June, 
and July, 
and Aug. 
and Sept. 
, and Oct. 
and Nov. 
and Dec. 
and Jan. 
and Feb. 
and Mar. 



Mar. and Apr. 
Apr. and May. 
May and June. 
June and July. 
July and Aug* 
Aug. and Sept. 
Sept. and Oct. 
Oct. and Nov. 
Nov. and Dec. 
Dec. and Jan. 
Jan. and Feb. 
Feb. and Mar. 



Mar. 
Apr. 
May 
June 

l-uly 

Aug. 
Sept. 
Oot. 

Nov. 
Doc. 
Jan. 
Feb. 



and Apr. 
and May. 
and June. 
and duly, 
and Aug. 
and Sept. 
and Oot. 
and Nov. 
and DeO. 
and Jan. 
and Feb. 
and Mar. 



152 



The Sabbath. 



Mosaic 
Months. 



1. 


Abib 

Zif 


3. 

4. 
5 


Sivan 

Tamuz 

Ab 


6. 

7. 
S 


Elul 

Tisri 

Bui 


9. 

in. 
11. 
12. 

1. 
2. 
3. 

4. 


Cbesleu. .. 

Thebet 

Shebet. ... 
Adar 

Abib 

Zif 

Sivan 

Tamuz 



5. Ab 

6. Elui 

7. Tisri.... 

8. Bui. . . 

9. Chesleu. 

10. Thebet.. 

11. Sbebet.. 

12. Adar. . . 



1. Abib.... 

2. Zif 

3. Sivan .. 

4. Tamuz.. 

5. Ab 

6. Elul .... 

7. Tisri 

S. Bill 

9. Chesleu. 

10. Thebet.. 

11. Shebet.. 
11 Adar ... 



>-. >> >> >-. 

ce ce ~ a 

n3 13 'O Xi 

u I u I u ■ u 

fl - S 3 

+J +J +J 43 

re ce re ce 

X DO QQ BO 



8115 22 

13 20 27* 
11, IS 25 

9 16 23 

14 21 28 

12 19i26 

8 15 m 

13 20 27 

11 18 25 

9 16 23 

14 21 

12 19 26 



15122 

13 20 27' 

11 IS 25 
2 9 16 23 

14 21 28 

12 19 6 
8 15 22 

Illl8|a5 
9116 23 

14 21 28 
12 19 2(3 



1 8 15 22 

6 13 20 
4111 18 25 

2 9 16 23 

7 14 21 28 
5 12 in 26 



8 15 
13 20 
II 18 

9 16 

11 21 
12119 



Dominical 

Letters. 



19th Year 



20th Year. 



•3 l£j_g Ig 



20 
24 1 

22 2!) 
26 

24 31 
21 28 
18 2; 

23 30 
20 
18 
22 
19 



3 10 
8 15 
5 12 
3 10 

7' 14 



21st Year. 



G. F. 



19 26 
23 30 

21 2S 

18 25 
23 30 

20 27 
17 24 

22 29 

19 20 



6 13 

4 11 

1 8 

5 12 

5 12 

2 9 
J 14 
4 11 

2 9 

6 13 

3 10 
1 



Julian 
Months. 



17 24 31 



21 28 
18 25 



18 25 
22 vm 
20 27 
17:24 
22 29 

19 20 



6 1 ! 
3 10 . 
1 8 15 



liar, and Apr. 
Apr. and Alay. 
May and June. 
June and July. 
July and Aug. 
Aug. and Sept. 
Sept. and Oct. 
Oct. and Nov. 
Nov. and Dec. 
15;Dec. and Jan. 
. Jan. and Feb. 
Feb. and Mar. 



Mar. and Apr. 
Apr and May. 
May and Juue. 
June and July. 
July and Aug. 
Aug. and Sept. 
Sept. and Oct. 
Oct. and Nov. 
Nov. and Dec. 
Dec. and Jan. 
Jan. and Feb. 
Feb. and Mar. 



10 23 301 7 14 

21 28 4|11 
2 9 

3,10 
2 9 



18 25 

16 23 i 
20 27 

17 24 



Mar. and Apr. 
Apr. and May. 
May and June. 
June and July. 
July and Au<>. 
Aug. and Sept. 
Sept. and Oct. 
Oct. and Nov. 
Nov. and Dec. 
Dec. and Jan. 
Jan. and Feb. 
Feb. and Mar. 



Mosaic and Julian Time Synchronized. 153 



Mosaic 
Months. 


rjj 
1 

6 
4 

2 

5 
1 
6 
4 
2 

5 


05 

cS 

'■}■ 

CO 

13 

11 
9 
14 
12 
8 
13 
11 
9 
14 
12 


w 
cS 

5 

x" 

15 

20 

Is 

16 
21 
19 
15 
20 
18 
16 
21 
19 


05 

U 
3 

m 


w 

>, 

o3 

3 

c3 
X 


Dominical 
Letter?. 


00 
>> 

a 
ta 

«2 

1' 
20 
18 
15 
20 
1? 
14 
1!) 

16 
14 
18 

15 


05 

P»s 

£ 
a 

X 

23 
21 

25 

24 
21 
26 
23 
21 
25 
22 


05 

- 

60 

30 

4 

1 

29 

3 

31 

28 

2 

30 

28 

1 

1 


B0 

f>» 

cS 
T3 

X 

6 

11 
8 
6 

10 

5 

A 
8 

8 


05 

X 

13 

13 
12 

■ 
15 


Julian 
Months. 


1. Abib 

2. Zif 


22 
27 


29 


22d Year. 


Mar. and Apr. 
Apr. and May. 


3. Sivan 

4. Tamuz 

5. Ab 


25 
23 

28 
26 
22 
27 
25 
23 
2S 
26 


30 




May and June. 
June and July. 
July and Aug. 
Aug. and Sent. 


6. Elul 






7. Tisri 


29 




Sept. and Oct. 


8. Bui 




Oct. and Nov. 


9. Ohesleu.. . 






Nov. and Dec. 


10. Thebet 

11. Shebet 


30 


E. 


Dec. and Jan. 
Jan. and Feb. 


12. Adar 


33 




Feb. and Mar. 


1. Abib 


1 
6 
4 

5 
1 

6 
4 

2 

5 

1 
6 
4 

1 

6 
1 

5 


8 
13 
11 

9 
1-1 
12 

8 
13 
11 

9 
14 
12 

8 
13 
11 

9 
1; 
L2 

8 
13 
11 

<) 

12 


15 
20 
18 
16 
21 

1!) 
15 
20 
IS 

16 

19 

15 
20 
18 
10 

1 

IS 

[6 

s 


2-2 

27 
25 

1 

26 
22 
27 
25 

26 

22 
25 

28 
126 


29 


23d Year. 


on 

26 
24 

21 


29 

3 

31 

28 

2 

80 
27 
1 
29 
2 1 
31 
2i 

28 
80 

1 

26 

28 
20 
80 
27 


ib 

7 
5 
g 


12 

17 
14 
12 


19 
19 

is 

i: 

18 

18 


Mar. and Apr. 


2. Zif 




Apr. ami May. 


3. Sivan 

4. Tamuz 

5. Ab 


30 

:; 




May and June. 
June and July. 


<;. Elul 




6 ia 


Aug and Sept. 
Sept. and Oct. 


7. Tisri 




I 

20 

24 

J! 

21 


! 

8 
6 
3 

4 
9 
fi 

I 

8 
5 

■: 

■: 

6 

6 


1! 
15 
13 
10 

: I 
14 

11 
16 
18 

n 
15 

10 
|4 

18 
18 


8. Bui 




9. Chesieu .. 


Nov. and Dec. 


10. Thebet. ... 

11. Shebet 

12. Adar 


30 


D. 


Dec. and Jan. 
Jan. and Feb. 
Feb. and Mar. 


1. Abib 

2. Zif 


29 


24th Year. 


Mar. and Apr. 
Apr, and May. 
May and June. 
June and July. 
July ami Aug. 
Aug. am 
Sept. an i 0< t. 
Oct. and Nov. 
Nov. an 1 Deo. 
1 Jan. 
Jan. and Feb. 
Feb. and Mar. 


8. Sivan 

4. Tamuz. . . . 

5. A!) 

6. Elul 

7. Tisri 

S. Bul 

9. Chesieu 

in. Thebet.... 

11. Sht>h.-t 

12. Adar 


30 
29 
30 


c. " 


23 

80 

•^ 
go 

19 
21 
21 
19 
23 
20 



154 



The Sabbath. 



Mosaic 
Months. 


IS 
eg 

1 

.-: 
X 

1 

6 

4 
q 

5 

1 
6 

4 
2 

5 

1 
6 
4 
o 

5 
1 
6 
4 

2 

5 

1 


m 

X 

s 

13 

11 
9 

14 
12 

8 
13 

11 
9 

14 
12 

8 
13 
11 

9 
14 
12 

8 
13 
11 

9 

14 
12 

R 


4 
I 

X 

15 

20 


■ 

1 

u 

X 

22 


1* 
1 >> 

X 

29 


Dominical 
Letters. 


S3 

oa 

•r 

X 

20 
•24 
22 
19 
24 
21 
18 
23 
20 
38 
22 
19 

18 

22 

20 
1.7 
22 
19 
16 
21 
IS 
16 
20 
17 

17 
21 
19 
16 
21 
IS 
15 
20 


m 
>> 

■a 

■5 
a 
X 

27 
1 
29 
26 
31 


GO 

- 
u 
-12 

X 

3 
8 
5 
3 


m 
>, 

oa 

'l 

h 

fl 

X 

10 
15 
12 
10 
14 
11 

13 
11 
8 
12 
11 

8 
13 
10 

8 
12 

9 

11 
9 
6 
10 
10 

12 
9 

11 

8 

6 
1" 

8 

5 

9 

9 


— 
X 

17 

17 

16 

i5 

15 

15 
14 
13 

14 
14 
13 
12 


Julian 
Months. 


1. Abib 


25th Year. 


Mar. and Apr. 


8. Zif 




Apr. and Mav. 


3. Sivau 


isl25 






May and June. 


4. Tamuz 

5. Ab 


1(123 
81 28 
19 2fi 


30 




June and July. 
July and Aug. 


6. Elul 






28 4 


Aug. and Sept. 
Sept. and Oct. 


7. Tisri 


15 
20 


o* 


■"! 




25 
30 
.27 
25 
29 
26 

25 
29 


2 
6 
4 
I 
5 
4 

1 
6 


S. Bui 


•>7 








9. Chesleu.... 
ID. Thebet... . 
11. Shebet 


18 25 
1623 

21 2s 


30 


"b.'a."'" 


Nov. and Dec. 
Dec. and Jan. 
Jan. and Feb. 


12. Adar 

1. Abib 


ID 

15 
20 
18 
16 
21 
19 
15 
20 
18 
16 
21 
19 

15 

20 

IS 

it; 

21 


26 

22 


29 


26th Year. 


Feb. and Mar. 
Mar. and Apr. 


2. Zif 




Apr. and May. 
May and June. 
June and July. 
July and Aug. 
Aug. and Sept. 
Sept. and Oct. 


3. Sivan 

4. Tamuz 

5. Ab 

6. Elul 


25 
23 
2S 
26 
oo 


30 




27j 3 
24 1 
29 1 5 
26' 2 
23 30 
281 4 
■K 2 


7. Tisri....... 


99 




8. Bui 


27 
25 
23 

28 
26 

22 
27 

25 
23 

•'Si 






9. Chesleu 








10. Thebet 

11. Shebet 

12. Adar 


30 


G. 


23 

27 
2-1 

94 


30 
3 

3 


Dec. and Jan. 
Jan. and Feb. 
Feb. and Mar. 


1. Abib 


29 


27th Year. 


Mar. and Apr. 
Apr. and May. 
May and June. 


2. Zif 


6 13 




28 5 

26 2 
23 30 
28 4 
25 1 1 
22 29 

27 3 


3. Sivan 


4 
2 

7 
5 

J 

4 
2 


11 
9 
11 
It? 
8 
13 
11 
9 
14 




4. Tamuz 


30 




June and July. 
July and Aug. 
Aug. and Sept. 


5. Ab 




(5. Elul 


19 2fi 






7. Tisri 


15 

20 
IS 
16 
°1 


22 
27 
25 
23 
28 


29 




8. Bui 






9. Chesleu.... 






1724 1 
15 22 29 
19 26 2 




10. Thebet 

11. Shebet.. .. 


y; 


F. 


Dec. and Jan. 


12. Adar 


5 


12 


19 


26 






16 


33 


2 


Feb. and Mar. 



Explanation of Synchronical Table. 155 











w 








03 


CO 


03 


03 










>% 


>, 


>t 


P>s 


>> 




t»a 


^ 


k. 


>, 


03 

a 






Mosaic 




ci 


a 




CO 


Dominical 


•O 


-a 




nd 


Julian 






























Months. 


3 


3 


a 


3 


3 


Letters. 


s 


3 


3 
+= 


5 

+3 


a 


Months. 






cd 


ed 


* 


c3 


ci 






ed 


« 


ed 










W 


OS 


■jj 


03 


02 




C/j 


au 


7. 


7J 


a} 








28th Year. 




1. 


Abib 


1 


8 


15 -?2 


2q 




Ki 


28 


30 


6 


18 


Mar. and Apr. 


a. 


Zif .. 

Sivan 

Tamuz 


6 
4 
2 


18 

11 
9 


:>() 9,7 


30 




20 
18 

15 


27 
25 

22 


4 

1 

2D 


11 

8 
6 


18 


Apr. and May. 


3. 


18 
16 


2--) 
2?, 




May and June. 


4. 




June and July. 


5. 


Ab 

Elul 

Tisri . . . 


5 
1 


14 

12 

8 


21 
19 
15 


28 
2(i 

22 






20 
17 
14 


27 
24 
21 


3 
31 

28 


10 
5 


12 


July and Aug. 


6. 






Aug. and Sept. 


7 


29 




Sept. and Oct. 


H 


Eul 


6 
4 
2 


13 
11 
9 


20 
18 
16 


27 
25 
5>3 






19 
16 
14 


20 
23 
21 


2 
30 

2S 


9 
4 


11 


Oct. and Nov. 


9. 


Chesleu 

Thebet. .. 






Nov. and Dec. 


10. 


RO 


E. 


Dee. and Jan. 


11. 


Shebet. ... 
Adar. ... 


5 


14 
12 


21 
1!) 


2K 
2(i 






18 
15 


25 

22 


1 

1 


8 
8 


15 


Jan. and Feb. 


12. 


M 




Keb. aud Mar. 



EXPLANATION OP THE FOREGOING SYNCHRONICAL 
TABLE. 

The foregoing table commences with the first 
day of the Mosaic age. To ascertain the day of 
the week of any event, divide the number of years 
from the beginning of the Mosaic age to the year 
of the event inclusive, by twenty-eight; the re- 
mainder will indicate the number of the year in 
the table. For example : What day of the week 
did A. D. 1 begin? We have set down 1654 
years for the period beginning with the Mosaic 
age and ending A, D. 1. Dividing 1654- by 28 we 
have 59 whole cycles and two remainder j which 



156 The Sabbath. 

points to the second year in the table. By turning 
to this year in the table, we see that January 1st 
was Saturday, which corresponds to Thebet 16th, 
found in the left-hand column. This we have indi» 
cated as the first q\dy of the Christian era. 



Mxodus to foundation of Temple-. 15? 



CHAPTER XX. 

FROM THE EXODUS TO THE FOUNDATION OF THE 
TEMPLE. 

In 1 Kings vi. 1, 480 years are given to this 
period. The Septuagint allows only 440 years to 
this same period; while Josephus, Ant. viii. 3, 1 
makes it 592 years. They all agree that (he foun- 
dation of the temple was laid in- the fourth year of 
the reign of Solomon. Neither of these numbers 
agree with 'other figures found in the Scriptures, or 
with the oft-repeated number given by Josephus. 
The mistake of Josephus probably arises from 
errors in some of the headings of his books, which 
headings we here quote, — as follows : 

Years. 

Book 3d, containing the interval from the 
exodus out of Egypt, to the rejection oi' that 
generation, 2. 

Book 4th, thence to the death of Moses, 38, 

Book 5th, thence to the death of Eli,. . .. 476. 

Book Gtli, thence to the death of Saul... 32. 

Book 7th, thence to the death oi' David. 40. 

Thence to the fourth of Solomon inclusive, I . 

Total years, 592^ 



158 The Sabbath. 

This is the number of years Joseph us gave to 
to this period, (viii. 3, 1), which has been made 
somewhat celebrated by certain chronologcrs. The 
headings of books v. and vi. are evidently wrong; 
as they do not agree with the Scriptural numbers 
for those periods, neither does Josephus himself 
adhere to them. We will now give the intervening 
items, from the exodus to the foundation of the 
temple, taking the Bible and Josephus for our 
guides: 

Years. 

From the exodus to the death of Moses,. . 40. 
Thence to the death of Joshua; (Josephus 
v. 1, 29), 25. 

The next period is that of the elders, and the 
anarchy after the death of Joshua. Usher gives 
twenty-two years to this period, Marsham 34 years, 
Hales and Akers 10 years. As these authors dis- 
agree, and as none of their reasons which are given, 
satisfy me. I pass this period for the present. 

4 Years. 

The next period is that of the first servi- 
tude under the Mesopotamians (Judges iii. 
8 ; also Josephus v, 3, 2), 8, 

Othniel judged Israel (Judges iii. 11 ; also 
Josephus v. 3, 3), , 40. 

Second servitude: to the Moabites (Judg. 
ii. 14; Jcsephus v. 4, captidn), .... 18. 



JExodus to Foundation of Temple. 159 

Ehud and Shamgar ( Judg. iii. 30 ; 31 • also 
Josephus v. 4, 3), , 80. 

Sliarngar after the death of Ehud (Jose- 
phus v. 4, 3), 1. 

This year evidently was counted by Jose- 
phus, but we think that it was included in 
the former item. We omit farther reference 
to it now. 

Third servitude : to the Canaanites (Judg. 
iv. 3 ; and Josephus v. 5, 2), 20. 

Deborah and Barak [Judges v. 31 ; and 
Josephus v. 5, caption j also sec. 4], 40. 

Fourth servitude : to the Midianites [Judg. 
vi. 1 ; and Josephus v. 6, caption], 7, 

Gideon [Judg. viii, 28 ; and Josephus v. 
6, 7],. 40. 

Abimelech [Judg. ix. 22 : and Josephus 
v. 7,2], 3. 

Tola [Judges x. 2]. 23. 

A marginal note in Josephus states, " Our 
present copies of Josephus omit Tola among 
the Judges, though the other copies have 
him next after Abimelech. and allot twenty- 
three years to Ms administration." 

.lair [Judg. x. 3; and Josephus v. 7, 6], 22, 

Fifth servitude: to the Amorites [Judg. 
X. 8; and Josephus v. 7. 10 J. . 18, 



160 The Sabbath. 

Jephthali [Judges xii. 7; and Josephus t. 
7, 12], 6. 

Ibzau [Judg.xii. 9 ; and Josephus v. 7, 13], 7. 

Elon [Judg. xii. 1 1 : and Josephus v. 7, 14], 10. 

Abdon [Judg. xii. 14] ; Josephus speaks 
of him. but does not give the number of years 
of liis reign, 8. 

Sixth servitude : to the Philistines, includ- 
ing twenty years of judgeship for Sampson 
before that of Eli [Judg. xiii. 1 ; xv. 20 : also 
Josephus v. 8, 1].., ., 40. 

Eli's judgeship (1 Sam. iv, 18; and Jose- 
phus v. 11, 3)..,., 40. 

Seventh servitude : to the Philistines after 
Eli's death [1 Sam. vii. 2 ; and Josephus 
vi. 1,4], 20. 

Samuel "governed alone" [Josephus, vi. 
13. 5]. 12. 

Saul [Acts xiii. 21 : and Josephus vi. 14, 9], 40. 

David [1 Kings ii. 11 ; and Josephus, vii. 
15,2], 40. 

Fourth year of Solomon to foundation of 
temple, 4. 

We have now the total number of years, G12. 
This is the same number of years frequently af- 
fixed by Josephus to that period. In b. xx. 10, 1, 



Jtfxodus to Foundation of Temple. 161 

he says, < ; The number of years from the day when 
our fathers departed out of Egypt, under Moses, 
their leader, till the building of that temple which 
king Solomon erected at Jerusalem, were six hun- 
dred and twelve." He also says in b. ii. 2, 
Against Apion, " Solomon himself built that temple 
six hundred and twelve years after the Jews came 
out of Egypt. This six hundred and twelve years 
agrees with the aggregated period which the Bible 
and Josephus have furnished us, and which we have 
given above. It is thus proven that the number, 
592 years, which are found as the sum of his head- 
ings for this period, is incorrect. This total of 612 
years needs two corrections. The item of one year 
which Josephus evidently gives to Shamgar in this 
period, is but a fraction of a year, and must have 
been included in the present item of 80 years given 
to Ehud and Shamgar. It is believed that Josephus 
afterwards made this correction; proof of which 
will presently be introduced. The other item, 
namely, the period of the elders, and the anarchy 
after the death of Joshua, Josephus omitted. It is 
believed that Josephus in another place supplies 
this also. Evidence of both these corrections will 
now be given. Let us take the sum of his books, 
from the exodus of Israel to the captivity ol' the ten 
11 



16-2 The Sabbath.. 

tribes by Shalmanezer, king of Assyria ; as follows : 

Year?. 

Books iii. ivw-vi. vii. (as before referred 
to), to David's death, 58S. 

Book viii. from David's death to the death 
of Ahab,... 163. 

Thence to captivity, book ix, . . ^. 157. 

These headings make total years, 908. 

Taking now the sum ot the items for this same 
period, as furnished by Josephus, and also given in 
the Bible, we find : — 

Years. 

From the exodus to the death of David, 608. 

Solomon's reign (Josephus viii. 7, S),... 80. 

Rehoboam [Josephus, viii. 10, 4;. this 
and the following are as found in the 

Bible], 17. 

Abijah, 3. 

Asa, 41. 

Jehosaphat, 25. 

Jehoram, 8, 

Ahaziah, 1 . 

' Athaliah, 6. 

Jehoash, 40. 

Amaziah, 29. 

Interregnum, or minority, of Uzziah ; this 
is omitted by Josephus, so we pass it for the 
present. 



Exodus to Foundation of Temple. 163 

Uzziah, 52. 

Jotham 16. 

Ahaz, 16. 

Hezekiah's sixth year to the captivity of 

Israel [2 Kings xviii. 10], 6. 

These items as given by Josephus, from 
the exodus to the captivity of Israel, make,— 
years, 948. 

The sum of the headings for this period is, as we 
have seen, — 908 years ; giving an excess in the 
sum of the items, over the sum of the headings,— 
of 40 years. Josephus gives to Solomon's reign 
80 years. This is 40 years more than the Bible 
assigns to him. Some chronologists have dropped 
the excess of 40 years in Solomon's reign, and by 
so doing have made the sums of the items and head- 
ings harmonize. That this is not the proper solu- 
tion of the question, is evident from the following- 
reasons. 

1. It allows no item of years for the Elders and 
the anarchy after the death of Joshua. 

2. It improperly retains one whole year for 
Shamgar, which was but a fraction, and included 
in the preceding period. 

3. It does not account for the interregnum, ov 
minority of Uzziah. 



164 The Sabbath, 

4. It does not harmonize with other Bible nttm* 
bers which will presently be given. 

5. It does not agree with the figures found in 
Josephus' work, and which we will now give. 

Josephus says [ix. 14, 1], '-The ten tribes were 
removed out of Judea nine hundred and forty-seven 
years after their forefathers were come out of the 
land of Egypt." This period of 947 years is iden- 
tical with the period of 948 years, the sum of the 
items above given. The discrepancy of a year 
may account tor the one year improperly given to 
Shamgar, which corrects that error. 

There is still left an excess of 40 years in the 
reign of Solomon, as given by Josephus, which must 
be retained to agree with this last quotation from 
him. What shall we do with these forty years ? 
It is believed that after Josephus had progressed 
to this point in his history, he ascertained that 
there was an error of 40 years in his chronology, 
which mistake should be corrected somewhere be- 
tween the exodus of Israel and the captivity of the 
ten tribes ; and instead of correcting each error in 
its proper place, he added the entire deficit to Solo- 
mon's reign. 

Two things are evident: first, these 40 years do 
not belong to the reign of Solomon; and second ; 



Exodus to Foundation of Temple. 185 

there are two items omitted by Josephus, which 
taken together would account for these 40 years. 
His items of the period from the exodus to the 
foundation of the temple, as we have seen, aggre- 
gate, years, 612. 

Correction of one year applied to Shamgar, 1. 

Balance of sum of items, — years, 611. 

The aggregate of his headings for the same period 
is, — years, 592. 

• Difference, years, 19. 

To make Josephus' work balance, P. Akers ap- 
plies 19 of the 40 years excess given to Solomon's 
reign, to his headings. This leaves 21 years to 
be divided between the period of the anarchy after 
the death of Joshua, and the interregnum, or mi- 
nority of Uzziah. These items were omitted by 
Josephus, and also in our quotations, as given in 
this chapter. It is evident from 2 Kings xiv., 'J.">; 
and xv, 1, 2, that this interregnum commenced at 
the close of the 15th year of the reign of Jeroboam 
II. king of Israel, and ended in his 27th year. Uz- 
ziah then being sixteen years old began his reign. 
The difference between 15 and 27 exclusive, is 11 
years. This must be reckoned exclusive of the 
fifteenth year of Jeroboam, because Amaziah reigned 



166 The Sabbath. 

in Judali that year ; and we must also reckon it ex- 
clusive of the twenty-seventh year of Jeroboam, 
because Uzziah commenced his reign that year. 
These 11 years we apply to the interregnum, or 
minority of Uzziah. There is left, according to 
Dr. Akers, 10 years of the excess given to Solo- 
mon's reign, to be applied to the rule of the elders 
and the anarchy after the death of Joshua. I think 
that 10 years is not enough for this period. Hence 
I give to this period the 19 years which P. Akers 
takes from Josephus' excess of years applied to 
Solomon; and also the 10 ypars as above, making 
29 years. This distributes the 40 years of excess 
which Josephus gave to Solomon as follows : — 29 
years to the period of the reign of the Elders, and 
the anarchy after the death of Joshua, and 11 years 
to the period of the minority of Uzziah. 

At the end of a family Bible printed by Henry 
S. Goodspeed and Co., there is " a chronological 
index to the holy Bible, according to revisions of 
recent Christian chronologists," which evidently is 
the chronology of Archbishop Usher, with after 
changes. In this chronology the death of Joshua 
is dated B. C. 1443, which gives him eight years 
after the death of Moses. The above date is in- 
cluded in the eight years of Joshua, making the 



Exodus to Foundation of Temple. 167 

period of the Elders who survived Joshua and the 
anarchy, begin B. C. 1442. And in this work the 
servitude to the Mesopotaniians is made to begin 
B. C. 1413. giving just twenty-nine years to the 
period of the Elders, and the anarchy after the death 
of Joshua. This I think is correct. 

We will now summarize the results of this in- 
vestigation. 

Years. 

, Aggregate of items as given by Josephus, 612. 

Correction for Shamgar, one year, L 

Reign of Elders and anarchy after death 
of Joshua, 29. 

Total from Exodus to the foundation of 
the temple, 640. 

The following is another method of computin 
the years for this period. 

Years. 

Moses in the wilderness [Acts xiii. 18], 40. 

Joshua's conquest of seven" nations,. ... 7. 

The years in this item are computed as 
follows ; Caleb requested his portion of the 
land of Canaan forty-five years after it was 
promised him [Joshua xiv. 10,12]. This 
land was promised to Caleb at the time the 
spies returned from searching the laud | Num. 



Of 



168 The Sabbath. 

xiv. 24], which was about the middle of ting 
second year after the exodus. [See Num. 
ix. 1; x. 11; xi. 20; xiii. 25.] As the 
spies returned from searching the land, 
about the middle of the second year after 
the exodus, and as they were ia the wilder- 
ness forty years [Acts xiii. IS], it follows 
that they were in the wilderness thirty-eight 
years after the spies had searched the land. 
Substract these thirty-eight years from the 
forty-five years, at the expiration of which 
time Caleb asked for his possessions [Acts 
xiii. 18], and it leaves the seven years dur- 
ing which time the Israelites conquered, 
seven nations [Acts xiii. 19]. 

Governed by the Judges [Acts xiii. 20], 450. 

Eli's reign after Samuel became a pro- 
phet in childhood [Acts xiii. 20]. 27. 

My authority for this item is as follows : 
According to the Chronological Index to the 
Teachers' Bible, Samuel was born B. C. s 
1155, and Eli died B. C. 1116, when Sam- 
uel was twenty-nine years of age. Robert 
Sears, in his History of the Bible, gives 
Samuel's age as twelve years, when God 
called him. This makes a period of twenty- 



Exodns to Foundation of Temple, 169 

seven years from the time God called Sam- 
uel till Eli's death. 

Servitude to the Philistines [1 Sam. vii. 2], 20. 

Samuel governed Israel [Joseph us vi. 
13,. 5],............, 12. 

Saul's reign, [Actsxiii. 21], 40. 

David's reign [1 Kings ii. 11],. ...... . 40. 

Foundation of temple in Solomon's reign, 4. 

Total from exodus to the foundation of 
temple .,.'., , , . . G-10, 



170 The Sabbath, 



CHAPTER XXI. 

FROM THE FOUNDATION OF THE TEMPLE TO THE 
DEATH OF JEHORAM AND AHAZIAH. 

The foundation of the temple was laid in the 
fourth year of the reign of Solomon, which date 
ended the previous chapter. This chapter there- 
fore commences with the fifth year of Solomon's 
reign, and embraces thirty-six years of his reign. 
On the death of Solomon the kingdom was divided, 
and the divisions were known as Judah and Israel. 
From the time of the division to the death of 
Ahaziah king of Judah, and Jehoram, king of Israel, 
both dying on the same day, there were ninety-five 
years, according to the sum of the items given in 
the line of Judah ; but in the more turbulent line 
of the house of Israel the aggregate is ninety-eight 
years. Both lines need cerrection to make them 
harmonize with each other, and with other Scriptu- 
ral statements. Two methods of correction are 
necessary ; first, we need to reduce the periods in 
which fractional parts of a year are counted as 



Reigns oj Jeroboam and JSFadab. 171 

entire years ; and second, we need to retrench the 
reign where a father and son ruled conjointly, or 
where the number of years ascribed to a prince 
embraced the period of that dynasty. We will 
now apply these principles and reconcile the dis- 
crepancies. 

JEROBOAM AND NADAB. 

Rehoboam reigned seventeen years in Judah 
(see 1 Kings xiv. 21): Abijam three years (see 1 
Kings xv. 1, 2); and Asa forty-one years (see 1 
Kings xv. 10). At the same time that Rehoboam 
commenced his reign in Judah, Jeroboam began 
his reign in Israel ; and twenty-two years are as- 
cribed to his reign. (See 1 Kings xiv. 20.) This 
must include the period of his son Nadab's two 
years reign {see 1 Kings xv. 25), which closed 
the dynasty of Jeroboam. Baasha, of another dy- 
nasty, began to rule in Israel in the third year of 
Asa king of Judah (see 1 Kings xv. 33) ; and 
there had been only twenty-two years, the number 
ascribed to Jeroboam, from the time of the sepa- 
ration, of which seventeen belong to Rehoboam. 
three to Abijam, and two to Asa, before his third 
year when Baasha began to reign. There is an- 
other way of reconciling this discrepancy, by sup- 
posing that Jeroboam reigned twenty-one whole 



172 The Sabbath. 

years and a fraction of a year, and that Nadab, 
his son, reigned but one full year and a fraction ; 
thus giving only twenty-two entire years to both of 
them: the two fractious being less than a year. 

BAASHA. 

In 1 Kings xv, 33, it is stated that Baasha be- 
gan to reign over Israel in the third year of Asa 
king of Judah, and reigned twenty-four years. As 
Elah succeeded Baasha in the twenty-sixth year of 
Asa (see 1 Kings xvi. 8), it is certain that the 
reign of Baasha contained but twenty-three years ; 
for commencing in the third and ending with the 
twenty- fifth year of Asa, only twenty-three years 
are included. Baasha's reign must close with the 
twenty-fifth year of Asa, so as to allow Elah's reign 
to begin with the twenty-sixth year of Asa. 

ELAH. 

Since Elah began to rule in the twenty-sixth 
year of Asa, and was killed, and succeeded by 
Zimri in the twenty-seventh year of Asa (see 1 
Kings xvi. 8-15), it follows that Elah could have 
reigned but one whole year. 

ZIMRI AND OMRI. 

After the death of Elah, the people made Omri 
king over Israel. (See 1 Kings xvi. 16-23.) 



Meigns of Ahab and Ahaziah. 173 

The reign of Omri therefore commenced with the 
twenty-seventh year of Asa, and closed with the 
thirty-seventh, which period included only eleven 
full years. It must have ended with the thirty, 
seventh year, because Ahab ascended the throne 
in the thirty-eighth year of Asa. (See ] Kings 
xvi. 29.) If Omri began to rule in the thirty-first 
year of Asa, (1 Kings xvi. 23), and ended so as to 
be succeeded by Ahab in the thirty-eighth year of 
Asa, his reign could be but seven years. This 
leaves an interregnum of four years following the 
seven days of the reign of Zimri (1 Kings xvi. 15). 

AHAB. 

Asa having reigned forty-one years (see 1 Kings 
xv. 10), and Ahab king of Israel beginning to rule 
in the thirty-eighth year of Asa's reign, they were 
cotemporary kings during (our years. Ahab's 
reign having closed in the sixteenth year of Jehosh- 
aphat, from the fact that Ahaziah began to reign 
in the seventeenth year of Jehoshaphat. (See 1 
Kings xxii. 51») Hence Ahab could hare reigned 
but twenty years. 

AHAZIAH. 

Ahaziah began to reign in the seventeenth year 
of Jehoshaphat (see 1 Kings xxii. 51), and was 
king but one full year, as Jeboram succeeded him 



174 The Sabbath. 

in the seventeenth year of Jehoshaphat. (See 2 
Kings iii. 1.) 

JEHORAM KING OP JUDAH. 

2 Kings viii. 16, 17, reads as follows; " In the 
fifth year of Joram [or Jehoram] the son of Ahab 
king of Israel, Jehoshaphat being then king of 
Judah, Jehoram the son of Jehoshaphat King of 
Judah began to reign : .... and he reigned eight 
years in Jerusalem." The margin reads, " Began to 
reign in consort with his father." This marginal 
reading must be correct, for the text fixes the be- 
ginning of his reign in the fifth year of Joram 
king of Israel. Joram king of Israel began to 
reign in the eighteenth year of Jehoshaphat king 
of Judah (2 Kings iii. 1). Joram's reign begin- 
ning the eighteenth year of Jehoshaphat, his fifth 
year, when Jehoram king of Judah began to 
reign as a consort with his father, must have been 
the twenty-second year of Jehoshaphat; and as 
Jehoshaphat reigned twenty-five years, they must 
have reigned in consort four years. The text does 
not say that Jehoshaphat died when his son Jeho- 
ram began to reign, but it says, " Jehoshaphat be- 
ing king of Judah." 

Now concerning the length of the reign of Je- 
horam king of Judah, ^\e know that he was sue- 



Cotemporaneous Kings over Judah and Israel. 175 



ceeded by Ahaziah in the twelfth year of Joram 
king of Israel (2 Kings viii. 25 ), and that he began 
his reign with the fifth of Joram, and this gives 
him but seven entire years, — four years in consort 
with his father, and three years alone. The fol- 
lowing table gives the years of the reign of each 
king, as we have corrected them in this chapter, 
together with the year of the world, and the year 
before Christ, in which each king, commenced his 
reign. Solomon's reign is placed in both columns, 
because he reigned over all Israel beginning with 
his fifth year, which was the year following the one 
in which ho laid the foundation of the temple. 
Those kings the years of whose reigns have no 
discrepancies, are given as found in the Scriptures, 



Kings of 
Judah. 



Solomon, 

Eehoboam, 

Abijam, 

Asa, 



etehosaphat — 



Jehoram alone, 
Aharaiali, 

Total year*, 





A.M. 


B.C. 




a) o '3 






<u o'S 


>H K 






r* Pn 


36 


4539 


1014 


36 


17 i 


45T5 


978 


'22 


3 


4592 


961 




41 


4595 


958 






•1597 


956 


23 




4620 


933 


1 




4621 


932 


11 




4632 


921 


20 


25 


4636 


91 i 






4652 


9(11 


1 




4653 


900 


12 


3 


466] 


892 




1 


4titU 


8S9 
















126 






126 



Kings of 
Israel 

Solomon 

Jeroboam 

(Nadab in atove). 

Baasha 

Elah 

Omri 

Ahab 



Ahaziah 

Joram 

Both kings killed 



1?6 The Sabbath, 



CHAPTER XXII. 

REIGNS OVER THE HOUSES OF JUDAH AND ISRAEL, 

FROM ATHALIAH AND JEHU TO THE 

BURNING OF THE TEMPLE. 

I will first explain discrepancies in the state- 
ments ot the number of years in the reign of some 
of the kings, and then arrange the whole for this 
period in a table, 

JEHOASH KING OF ISRAEL. 

This prince must have reigned three years in 
consort with his father Jehoai, to whom seventeen 
years are ascribed, beginning in the twenty-third 
year of Joasli king of Judah [2 Kings xiii. 1] = 
As'Jehoaz began to reign in the twenty-third year 
of Jehoash, king of Judah, and reigned seventeen 
years, his rule would end with the thirty-ninth 
year of Joash king ot Judan ; and as Jehoash 
king of Israel began to rule in the thirty. seventh 
year of Jehoash (or Joash) king of Judah [2 Kings 
xiii. 10], which was three years before the close of 
his lather's reign, therefore they must have reigned 



Minority of Uzziah. Ill 

in consort these three years. This would make 
the lone reign of Jehoash king of Israel, begin in 
the fortieth or last year of the reign of Joash 
king of Judah. This explanation is necessary to 
make the reign of Amaziah king of Judah begin 
with the second year of Jehoash king of Israel 
[2 Kings xiv. 1], 

Now Jehoash king of Israel began to reign alone 
in the last year of Jehoash king of Judah, and 
Amaziah began to reign in the second year of 
Jehoash king of Israel, and Jeroboam II., his son, 
succeeded him in the fifteenth year of his reign 
[2 Kings xiv. 23] ; we conclude therefore that the 
lone reign of Jehoash king of Israel must have been 
fifteen years. 

MINORITY OP UZZIAH. 

Since Amaziah, king of Judah and father of 
Uzziah, or Azariah, reigned twenty-nine years [2 
Kings xiv. 2], and Jeroboam II. began to rule in 
Samaria in the fifteenth year of Amaziah [2 Kings 
xiv. 16, 17], it is evident that these men were ex- 
temporaneous kings for fifteen years, at the expira- 
tion of which time, Amaziah died in the fifteenth 
year of the reign of Jeroboam II. At this time 
Uzziah was a child; and he did not reach the 



178 The Sabbath. 

throne in Judah until he was sixteen years of age, 
which was in the twenty-seventh year of Jeroboam 
II. [2 Kings xv. 1, 2] ; hence the interregnum dur- 
ing the minority of Uzziah, was from the fifteenth 
to the twenty -seventh year of Jeroboam II., ex- 
clusive ; which makes eleven years for the period 
of the minority of Uzziah, his reign of fifty-two 
years commencing with the twenty- seventh year of 
Jeroboam II. 

INTERREGNUM OF ISRAEL AFTER THE REIGN OF JERO- 
BOAM II. 

Uzziah having begun to reign in Judah in the 
twenty seventh year of Jeroboam II. [2 Kings xv. 
1], and Jeroboam having reigned forty-one years 
(2 Kings xiv. 23), we conclude that Jeroboam II. 
closed his reign in the fifteenth year of Uzziah : 
hence the interregnum must have begun with the 
sixteenth year of Uzziah; and as Zachariah began 
to reign in Samaria in the thirty-eighth year of 
Uzziah (2 Kings xv. 8), it follows that the inter- 
regnum continued twenty-two years. 

ZACHARIAH AND SHALLUM. 

Zachariah reigned six months in Samaria, in the 
thirty-eighth year of Uzziah (2 Kings xv. 8). 
Shallum reigned one month in Samaria, in the 



Heigns of Menahem and J~ot?iam. 179 

thirty-ninth year of Uzziah (2 Kings xv. 13). We 
give one year to the rule of these princes. 

MENAHEM. 

As Menahem began to reign in Samaria in the 
thirty-ninth year of Uzziah (2 Kings xv. 17), and 
was succeeded by Pekahiah in the fiftieth year of 
Uzziah (2 Kings xv. 23), it follows that he reigned 
eleven years. 

JOTHAM KING OF JUDAS. 

•Since Jotham began to reign in the second year 
of Pekah (2 Kings xv. 32), and was succeeded by 
Ahaz in the seventeenth year of Pekah {2 Kings 
xvi. 1), his reign could have been but fifteen en- 
tire years. 

INTERREGNUM AFTER THE REIGN OF PEKAH. 

Ahaz commenced his reign with the seventeenth 
year of Pekah (2 Kings xvi. I); and as Pekah 
reigned twenty years (2 Kings xv. 27), it is cer- 
tain that this interregnum commenced with the 
fifth year of Ahaz king of Judah. And Hosea 
having begun to reign in Samaria in the twelfth 
year of Ahaz (2 Kings xvii. 1), it folloAvs that the 
interregnum lasted seven years. Usher and Hales 
give nine years to this period. 



180 The Sabbath. 

AHAZ KIXG OF JUDAH. 

Hoshea became the ruler in Samaria in the twelfth 
year of Abaz (2 Kings xvii. 1), and. as Hezekiah 
succeeded Ahaz in the third year of Hoshea (2 
Kings xviii. 1), the reign of Abaz could have in- 
cluded but thirteen solid years. It is probable, 
however, thai Ahaz reigned with Jotham, his 
father, during the last three years of that prince. 

. HOSHEA. 

As Hoshea was removed from his kingdom in the 
ninth year of his reign by the king of Assyria (2 
Kings xvii. 6); he could have reigned but eight 
solid years. This agrees witn the statement in re- 
lation to the reign of Hezekiah, who began in 
the third year of Hoshea (2 Kings xviii. 1). This 
made them cotemporaneous kings during six years. 
(See 2 Kings xvii. 10.) 

ZEDEKIAH. 

Since Solomon's temple was burned, Jerusalem 
destroyed, and Zedekiah was carried to Babylon 
on the seventh day of the fifth month, in the 
eleventh year of his reign (2 Kings xxv. 7-0); 
hence he could have reigned but ten solid years. 
As it was in the nineteenth year of the rule of 
Nebuchadnezzar when the temple was burned (*2 



Athaliah and Jehu to ^Burning of Temple. 181 



Kings xxv. 8) ; therefore he could have reigned 
but eighteen solid years at this time. 

REIGNS OVER THE HOUSES OP JUDAH AND ISRAEL 
FROM ATHALIAH AND JEHU, TO THE BURNING 



OP THE TEMPLE. 



Rings of 
.ludah. 

Athalia, 

Jehoasn, ■ 

A maziah, 

Minority of 

Uzziah, 

Uzziah, 

Jotham, 

Ahaz, 

Hezekiah, 

Manasseh, 

Minon, 

Josiah, , 

jehoahaz and 
Jehoiakim, ... 



Johoiachin and 

Zedekiah, 

Temple burned, 

Total, years, . . . 



QJ O 03 


A.M. 


i* M 




6 


4666 


40 


4672 




4694 




471 L 


29 


4712 




4726 


11 


4741 


52 


4753 




4766 




4767 




4790 




4801 




4803 


15 


4804 


13 


48>9 




4823 




4380 


28 


4832 




4838 




4S3S 




4S42 


55 


4860 




4880 




488S 




4909 


2 


4915 


3L 


4917 




4930 


11 


49-' S 




4950 




495 L 


10 


4959 




4968 


3J3 







O) O 4) 


Kings of 


B.C. 


Israel. 




fc « 




887 


28 


Jehu 


881 






859 


17 


Jehoahaz. . . 


842 


15 


Jehoasn. . . . 


841 






827 


41 


Jeroboam II. 


812 






800 






787 


22 


Interregnum. 
Zachariah and 


786 


' 1 


Shalliim. 


763 


11 


Menahem. .. 


752 


2 


Pekahiah..., 


750 


20 


Pekah 


749 






734 






730 


7 


Interregnum. 


723 


8 


Hoshea 


721 




End of the k ing-> 


715 




dom of Israel. 
Kings of Assyria. 


715 


4 


Shalmaneser* 


712 


38 


Sennacherib. 


694 






674 


S 


Esar Haddom. 


665 


21 


Sainmughes. 


645 


21 


Axerdis. . . . 


640 






637 






624 


20 


. Saracua 


606 




Kings of Baby* 
Ion. 




1 


Nabopollassar. 


603 


IS 


Nebuchadnenar. 


59S 

586 




9 Kings xxv. S. 9. 




B08 


Ton ai, yean, 



1S2 The Sabbath, 



CHAPTER XXIII. 

FROM THE BURNING OF THE TEMPLE TO THE CHRIS- 
TIAN ERA. 

The last chapter ended with the burning* of the 
temple, which according to Josephus (x. S, 5), oc- 
curred on the first day of the fifth month, AK 
which date corresponds to Sunday, July 15th, A. 
M. 4968; and B» C. 585. Nebuchadnezzar king 
of Babylon besieged Jerusalem in the third year of 
Jehoiakim king of Judah (Daniel i. 1), This third 
year of Jehoiakinrs reign, was the twenty-first, and 
last year of the reign of Nabopollassar,king of Baby- 
lon, his son Nebuchadnezzar being associated with 
him that year (Josephus x. 11, 1). The following 
year, which was the fourth year of Jehoiakim, and 
the first year of the lone reign of Nebuchadnezzar, 
the word came to Jeremiah concerning this cap- 
tivity (Jeremiah xxv. 1). Seventy years were 
foretold as the duration of this servitude ( Jer. xxv. 
11, 12 ; xxix. 10; Dan. ix. 2; and Josephus xi. 1, 
1). Josephus states that this captivity ended in 
the first year of Cyrus king of Persia. We also 
find the same record in the first chapter of Ezra. 



JBuming of Temple to Christian Era. 183 

The rebuilding of the temple was inaugurated the 
following year (Ezra iii. 8), it being seventy years 
from the fourth year of Jehoiakim, which corre- 
sponds to the first year of Nebuchadnezzar's reign 
alone. Jehoiakim •< reigned eleven years in Jeru- 
salem ;" but the captivity dates from the third year 
of his reign, at which time he became servant to 
Nebuchadnezzar (2 Kings xxiv. 1), who carried 
away part of the vessels of the house of God, and 
certain of the children of Israel, and of the king's 
seed, and of the princes (Dan. i. 1-4). At this 
time Daniel, Hananiah, Mishael, and Azariah were 
among the captives who were carried from Jerusa- 
lem to Babylon (Dan. i. 6). At the close of Je. 
hoiakim's reign of eleven years, Jehoiachin ruled 
three months, and was succeeded by Zedekiah, who 
was king ten years, being removed in his eleventh 
year (2 Kings xxv. 2-9), at which time Jerusalem 
was destroyed, and the temple burned; making for 
the entire period nineteen years, beginning with 
the third year of Jehoiakim's reign, and ending 
with the tenth of Zedekiah, and the burning oi % the 
temple. As Nebuchadnezzar's lone reign com- 
menced in the fourth year of Jehoiakim (Jeremiah 
xxv. 1), the burning of the temple must have taken 
place in the nineteenth year oi' his reign (2 Kings 
XXV, 8, 9). And since it was nineteen years from 



184 The Sabbath. 

the beginning of the captivity to the time of the 
burning of the temple, it was also just nineteen 
years from the time of the proclamation of Cyrus, 
granting the Jews the privilege to return to Jeru- 
salem, to the time of the dedication of the second 
temple. The second temple " was finished on the 
third day of the month Adar, which was the sixth 
year of Darius the king" (Ezra vi. 15). Adar is 
the last month of the Jewish year ; and the Pass- 
over was always held on the fourteenth day of the 
first month. The temple was dedicated after it 
was finished, and before the time of the Passover, 
which was kept the following month fEzra vi. 1 5- 
19). Cyrus issued his proclamation for the return 
of the Jews in the first year of his reign ; and the 
temple was completed in the sixth year of the reign 
of Darius. This is shown by Ptolemy to have 
been a period of nineteen years, by giving the 
time of the reigns of the kings of Persia, as fol- 
lows : Years. 
C} r rus, the founder of the monarchy 7 

Cambyses and Smerdis T 

Darius, solid years, at the time of the dedi- 
cation 5 

Total from Cyrus' proclamation, to dedica- 
tion Id 



Burning of Temple to Christian Era. 185 

All authors agree that the captivity lasted seventy 
years. It was seventy years from the beginning 
of the captivity in the third year of Jehoiakim 
king of Judah, to the time of Cyrus king of Per- 
sia, granting the Jews the privilege of returning 
to Jerusalem. It was also seventy years from the 
time of the burning of the temple, built by Solo- 
mon, to the dedication of the second temple in the 
sixth year of the reign of Darius king of Persia, 
inclusive. These seventy years are computed ac- 
cording to the reigns of the kings of Babylon by 
P. Akers, in his Biblical Chronology, as follows : 

Years. 

Nabopollassar,. . captivity in his last year. 1 

Nebuchadnezzar 43 

Evil Merodach 2 

Neriglissar 4 

Belshazzar 17 

Darius king of Media '1 

Cyrus king of Persia, first year of his reign . 1 

Total number of years of the captivity. . . 70 
These numbers agree with Ptolemy's canon of 
the kings of Babylon, as given in the seventh chap- 
ter of this work. It also agrees with Josephus, 
except in two particulars; namely, Josephus as- 
signs to Evil Merodach eighteen years; perhaps 



186 The Sabbath. 

during sixteen of these years he was associated 
with his father, leaving him but two years alone. 
The other exception is in the case of Neriglissar, 
to whom Joseplms gives forty years ; perhaps this 
is an error, and should be fonr, instead of forty 
years. With these two corrections in Josephus' 
work, it is made to harmonize with Akers' and 
Ptolemy's canon, and it also makes the aggregate 
of seventy years, which was the length of the cap. 
tivity, concerning which all are agreed. 

As the temple was burned, 4- M. 4969 (see 
end of table in the former chapter), and the second 
temple was dedicated seventy years later, includ- 
ing both dates, it follows that the second temple 
was dedicated A. M. 5038. Including the year of 
the burning of the first, and the year of the dedi- 
cation of the second temples we have just seventy 
years. 

We will now compute the time from the dedica- 
tion of the second temple, " in the sixth year of the 
reign of Darius" king of Persia (Ezra vi. 15-17), 
until the seventh year of Artaxerxes king of Per- 
sia (Ezra vii. 1, 7), who in the seventh year of his 
reign issued the command to Ezra " to restore and 
to build Jerusalem (Daniel ix. 25). This restor- 
ing and building of Jerusalem did not include the 



Burning of Temple to C/trlstlan JEIra. 187' 

rebuilding of the temple, for that was accomplished 
and the temple was dedicated in the sixth year of 
Darius (Ezra vi. 15-17). But years after this, 
Artaxerxes, in the seventh year of his reign (Ezra 
vii. 7), issued a decree to Ezra to restore the re-* 
ligious state of Jerusalem, which was in a deplor- 
able condition. The question arises, how many 
years intervened between the dedication of the 
second temple, in the sixth year of the reign of 
Darius, and the seventh year of Artaxerxes. whe- 
at this date issued a decree to restore the religious 
state at Jerusalem ? 

Ptolemy has given us the reigns of the Persian 
kings for this period as follows : 

Years. 

Darius Hystaspes, thirty-six years ; and 
as the temple was dedicated in the sixth 
year of this prince, there remained 30 

Xerxes 'D 

Artabanus, 7 months, included in Xerxes' 
reign. 

Artaxerxes Longimanus, son of Xerxes, 
forty years. As this prince issued tie 
decree to restore Jerusalem in the sev- 
enth year of his reign, there had passed. .. 6 



Prom dedication of temple to the decree 



188 The Sabbath. 

of Artaxerxes 57 

This added to the date of the dedication, 
A. M, 5038 



Brings us down to, A. M 5095 

This is the year before Artaxerxes issued the 
order to restore the religious state of Jerusalem. 
The period from this date to the crucifixion of 
Christ is measured by the seventy weeks of the angei 
Gabriel (Daniel ix, 21—27). The angel said to 
Daniel (verse 24) : " Seven ty weeks are determined 
upon thy people and upon the holy city, to finish 
the transgression, and to make an end of sins, and 
to make reconciliation for iniquity, and to bring in 
everlasting righteousness, and to seal up the vision, 
and prophecy, and to anoint the most holy." Here 
are six events spoken of, all of which concentrate 
in the atonement, work, and character of Jesus, 
which occurrences will assist us in deciding upon 
the time of the end of these seventy weeks. The 
seventy weeks are Sabbatic years (Lev. xxv. 8) ; 
seven years constitute a week. The seventy weeks 
therefore are 490 years. The six events which are 
at the conclusion of the 490 years are as follows : — 
1. " To finish the transgression.'" This was done 

by the preaching of the gospel as revealed in 

Jesus the Christ. 



Burning of Temple to Christian Era. 180 

2. " To make an end of sins;" that is, of sin- 
offerings-, which were ended when Christ offered 
himself as a sin-offering. 

3. " To make reconciliation." The atonement of 
Jesus made reconciliation. 

4. a To bring in everlasting righteousness;" — the 
righteousness of Christ, received through faith, 
and the Holy Spirit. 

5.-'' To seal up the vision and prophecy;" which 
is, the fulfillment of the vision and prophecy 
concerning Christ, so that there would be an 
end of predictions concerning the Messiah. 

6. " And to anoint the most holy." The anoint- 
ing of Jesus to be the Prophet, Priest, and King 
of mankind. 
All of these events find their fulfillment at or near 

the time of the crucifixion of Christ. They are 

concentrated in Him, and are radiations of light 

from His cross. 

These seventy weeks, or 490 years, in verses 25 

and 27, are divided into three distinct periods. 
i. Seven -necks, or 49 years. 

2. Sixty-two weeks, or 434 years. 

3. One week, or 7 years. 

The first period of 49 years after the commission 
bad been given by Artax.er\es. was occupied by 



190 The Sabbats, 

Ezra and Nehemiah in restoring the sacred consti 
tutions, and civil establishments of the Jews. 

At the end of the second period, of 434 years? 
followed the Advent of the " Messiah the Prince/' 
who at the time of his baptism was announced by 
<< a voice from heaven, saying, " This is my beloved 
Son, in whom I am well pleased" ; and at the same 
time he was anointed with the Holy Spirit for the 
restoration of all things by his ministry. 

The last period, of seven years, includes the three 
and one-half years of Christ's ministry, together with 
the ministry of the Apostles after his crucifixion, 
in which time it was said, " He shall confirm the 
covenant with many, and in the midst of the week 
[or seven years] lie shall cause the sacrifice and 
the oblation to cease." This he accomplished by 
the sacrifice of himself upon the cross. The time 
is stated in which the Messiah should " be cut off, 
but not for himself," namely, " After threescore and 
two weeks, .... and in the midst of the week"-; 
that is, some time " in the midst " of the last seven 
years of the 490 years. This leaves the latter 
part of the seven years of the work of Christ to be 
done after his crucifixion, by the Apostles, confirm- 
ing the covenant, as they did by the Holy Ghost, 
For this we deduct three and one-half years from 



Burning of Temple to Christian Era. 191 

490 years, and it leaves 486 1--2 years from the 
time the commandment was issued by Artaxerxes 
to Ezra, to restore the religious, and the civil state 
of Jerusalem, until the crucifixion of Christ. 

Let us endeavor to fix the elate of the crucifixion 
of Christ, from which time we can reckon backward 
486 1-2 years, and find the date of Artaxerxes' 
decree to restore Jerusalem. But first we will fix 
the date of the birth of Jesus, as is usually done. 
Jesus was born about two years before 
the jear of the death of Herod the Great. 
According to Josephus, Herod reigned 37 years 
from the time lie received the appointment of his 
kingdom from the Romans (Ant. xvii. 8, 1 ; also 
Wars. i. 33, 8). He obtained his kingdom " on the 
hundred and eighty-fourth Olympiad, when Cains 
Domitius Calvinus was consul the second time, and 
Caius Asinus Pollio the first time." (Ant. xiv. 
14, 5.) Adam Clark says. "It is certain that 
these consuls were in office A. U. C. 714, according 
to the computation of Varro, which was used 1 y 
the Romans." (Commentary, vol. v., p. 908.) The 
date of A. U. C. 1 is B. C. 753, (See chap, vii.) 
April 21st, A. D. 1, synchronizes with A. l\ C. 
754, from which, if we subtract 711. the year o( A. 
U. C. when these consuls were in office, it leaves 



192 The Sabbath. 

40 B. C. This is the latest possible date in which 
Herod could receive his kingdom, in the 184th 
Olympiad ; for the Olympic games were celebrated 
at the time of the summer solstice in June; the 
185th being celebrated in June B. C. 40. Hence 
Herod must have received his appointment before 
this date, as he received it in the 184th Olympiad. 
The Olympiad was a period of four years, reckoned 
from one celebration of the Olympic games to 
another. (See chapter vii.) These games were 
first celebrated B. C. 776, which was 23 years 
before A. U. C. We see by the above, if Herod 
received his appointment in the last year of the 
184th Olympiad, it could not have been a later date 
than early in the year B. C. 40, or late in the year B. 
C. 41. As he reigned 37 years, he must have died 
either late in the year B. C. 4, or early in the year B. 
C. 3. This we see is the latest possible date for his 
death. It is evident from the sacred Scriptures 
that Jesus was born about two years before the 
death of Herod. This brings his birth to the latter 
part of the year B. C. 6, supposed by some to be 
December 25th. But I find no evidence of this. 
The shepherds were watching their flocks by night 
in the field when Jesus was born. As they did not 
watch their flocks by night in the field later than 



Burning of Temple to Christian Era. 193 

the raia-fall in October, it is evident that Jesus 
must have been born before the time of the rain-fall. 
From the foregoing facts, it is evident that Jesus 
was over five years of age at the beginning of the 
Christian era; that is, Jesus was bom over five 
years before the vulgar Christian era. This era 
was first introduced in the sixtli century. In 
France this reckoning was employed in the seventh 
century. About the eighth century it was generally 
adopted; yet it did not become universal in 
Christendom till the fifteenth ceittury; hence the 
discrepancy of over five years between the birth of 
Jesus and the Christian era. 

Christ commenced his ministry when near the 
age of thirty (Luke iii. 23), and continued it over 
three years ; hence he was crucified at the age of 
thirty-three, or when in his thirty-fourth year. 
Deducting the five years which lie lived before the 
Christian era, we find the time of his crucifixion to 
have been A. D. 29. 

He was crucified on the day of the Jews 
Passover, which was always observed on Friday, 
Aiiil) 14th, and which (our theory being correct") 
corresponded that year to April 1st. A. D, 2D. 
From this date, if we reckon back 486 \--'l years, 
it will give us the date of the seventh year ot 

L3 



194 The Sabbath. 

Artaxerxes, who in this year made a decree to 
restore the civil and religious state of Jerusalem 
(Ezra vik 1-7). This date in the reign of 
Artaxerxes is the beginning of Daniel's 70 weeks, 
or 490 years (Daniel ix. 24, 25). In this and 
previous chapters we have brought down the 
reckoning of time through the succession of dates 
to the year B. C, 458, as the date of Artaxerxes' 
decree, which date began the 490 years of Daniel- 
We will now summarize this period : 

^ Years. 

From Artaxerxes' decree to A. D. 1, 458 

Thence to crucifixion . . 28 1--2 

Thence to the confirmation by the 

Apostles 3 1-2 

This makes Daniel's ...**.. 490 

AGE OP JESUS. 

Years. Day*, 

Before A. D. 1 5 7 

Thence to crucifixion 28 91 

Total 33 98 

The abo^-e is on the supposition that he was 
born the 25th of December. But, for reasons 
already given, we believe that he was born two or 
three months earlier in the year. 



Creation to Christian Era. 195 

SUMMARY OF THE ITEMS FROM THE CREATION TO THE 

AS GIVEN IN \ 

OU3 CHAPTERS. 



CHRISTIAN ERA, AS GIVEN IN THIS AND PREVI- 



Years. 

Creation to Exodus . . f . 3,899 

Thence to foundation of temple 640 

Thence to captivity of Israel 298 

Thence to burning of temple 131 

Thence to dedication of second temple. 70 
Thence to Artaxerxes' decree to restore 

Jerusalem . . 57 

Thence to Christian era 458 



Total from A. M. 1 to A. D. 1 ... 5,553 
More precisely: 5,552 years and 100 days 
from the creation to the Christian era. 



196 The Sabbath. 



CHAPTER XXIV. 

SYNOPSIS OP THE CHRONOLOGY FRO},! THE EXODUS 
TO THE CHRISTIAN ERA. 

Doubtful numbers are indicated by an interro- 
gation point ( ?). Some authors have made these 
doubtful numbers larger, and others less than as 
here given. 

Years. 

Moses leads the Israelites, 40. 

Joshua leads the Israelites, 25. 

Elders and anarchy, (?) 29. 

Servitude to the Mesopotamians, 8. 

Othniel judges Israel, 40. 

Servitude to the Moabites, 18. 

Ehud and Shamgar judge Israel, 80. 

Servitude to the Canaanites, 20. 

Deborah and Barak judge Israel, 40. 

Servitude to Miclianites, 7. 

Gideon judges Israel, 40. 

Abimelech judges Israel. 3. 



Exodus to the Christian Era. 197 

Tola judges Israel, «. 23. 

Jair judges Israel, , 22. 

Servitude to the Amorites, 18. 

Jephthah judges Israel. tf. 

Ib.zan judges Israel, T. 

Elon judges Israel, 10. 

Abdon judges Israel, 8. 

Servitude to the Philistines including 20 

years of the judgeship of Sampson, 40. 

Eli's judgeship, 40. 

Servitude to the Philistines, 20. 

Samuel alone judged Israel, 12. 

Saul king of Israel, 40. 

David king of Israel, 40. 

Solomon to foundation of temple, 4. 

Exodus to foundation of temple inclusive, 640. 

The following is another method of com- 
puting the same period : 

Moses' leadership, 40. 

Joshua's conquest of seven nations (Acts 

xiii. .19), 7. 

Government of Judges /Acts xiii. 20), . . 

Eli after Samuel became a prophet... ( ?) 27, 

Servitude to Philistines 20. 

Samuel alone judged Israel, 12, 



198 



The Sabbath. 



Saul king of Israel, 40. 

David king of Israel, 40. 

Solomon to foundation of temple inclusive, 4. 



Exodus to foundation of temple inclusive, 640. 
Solomon's reign after the foundation of 
the temple, , 36. 



Exodus to death of Solomon, 676. 

Kings of Judah. t's. Kings of Israel. 



Rehoboam, 



Abijam, 
Asa, . . . 



Jehoshaphat,. . 
Jehoram alone, 

Ahaziah, 

Athaliah, 

Jehoash, 



Amaziah, 

Minority 'of Uzziah, 
Uzziah, 



Jotham, 

Ahaz, 

Hezekiah to captivity 
of Israel, 



3 

41 

25 
3 
1 
6 

40 

29 
11 
52 

15 
13 



Jeroboam, 

Xadab in above, 

Baasha, 

Elah, 

Omri, 

Ahab, 

Ahaziah, 

Joram, 

Jehu, 

Jeho alias, 



Jehoash, 



Jeroboam II.,.. 
Interregnum,. . . 
Zachariah and 
Shallum, 

Men ahem, 

Pekahiah, 

Pekah, 

Interregnnm,. . . 
Hoshea, , 



262 Captivity of Israel, 



22. 

23. 

1. 

11. 

20. 
1. 
12. 
28. 
17. 
(1)15. 
41. 
22. 

(1)11. 
2. 

20. 

262. 



Exodus to the Christian Era.. 



199 



AFTER THE ASSYRIANS HAD TAKEN - SAMARIA. 
Kings of Judak. 



Hezekiah, 

Manasseh, 



Amon,. 
Josiah, 



Jehoahaz and Jeho.a- 
kim, 

Jehoiachin and Zed- 
ekiah 



22 

55 

2 
31 

11 
10 
131 



Kings of Assyria. 

Shalmanezer, 

Sennacherib, 

Esar Haddon, 

Sammughes, 

Axerdis, 

Saracus, 

Nabopolassar in Bab- 
ylon, 

Nebuchadnezzar,. . . 



Temple burned,. . 

FROM THE BURNING OF THE TEMPLE TO 

DEDICATION OF THE SECOND TEMPLE. 
Kings of Babylon. 



YS. 

4. 
38. 

8. 
21. 
21. 
20. 

1. 
18. 

131. 



THE 



Years. 

25. 



Nebuchadnezzar, 

Evil Merodach [Josephus, 18], 2. 

Neriglissar [Josephus, 40], 4. 

Belshazzar, ...... IT. 

Darius, the Median, , 2. 

Cyrus, the Persian, 1. 

The Jews return to Jerusalem, 51. 

Cyrus after the Jews return to Jerusalem, 6. 

Cambyses and Smerdis, 7. 

Darius, , 0. 



Total of captivity, 



0. 



200 The Sasbath. 

THE CAPTIVITY OF THE JEWS, BEGINNING WITH THE 

THIRD YEAR OF JEHOIAKIM TO THEIR RETURN TO 

JERUSALEM. 

Kingrs of Judab. Ye rs. 

Jehoiakim, 9. 

Zedekiah, at the time of the burning of 

the temple, 10. 

Thence, until the Jews return as above, 51. 

Total of Captivity, » . . 70. 

FROM DEDICATION OF SECOND TEMPLE TO ARTAX- 

ERXES' DECREE TO RESTORE THE RELIGIOUS 

AND CIVIL STATE OF JERUSALEM. 

Years. 

Darius, ' 30. 

Xerxes, Artabanes' 7 mouths included,... 21. 
Artaxeixes Longimanus [Abazucrus],. . 6. 

Total, 57. 

Daniel's 490 year-. 

Ezra and Nehemiali 49. 

Thence to baptism of Jesus, .... 434. 

Thence to crucifixion 3 1-2. 

Confirmation of covenant by the Apos- 
tles, 3 1-2, 

Total, 490. 






JEJj&odus to the Christian Era. 201 

Years Jesus lived on the earth after A. 

D. 1....... 28 1-2. 

Years of Apostolic confirmation, 3 1-2. 

These added, make, years, 32. 

Subtract this from Daniel's 490 years, \ve have, — - 
from decree to restore Jerusalem to A. D. 1, years. 

458. 

SUMMARY. 

Exodus to foundation of temple, 640. 

Thence to death of Solomon, 3G. 

Thence to removal of Israel. , 262. 

Thence to burning of temple, 131. 

Thence to dedication of second temple, 70. 

Thence to the decree of Artaxerxes to 
restore the religious and civil state of Je- 
rusalem, 57. 

Thence to A. 1). 1,.... 458. 

Total from the exodus to A. D. 1 1 654. 

Solid time from the exodus to A. 1>. 1, L653 

years, and 2S5 days. 



202 The Sabbath. 



CHAPTER XXV. 

DAYS OF THE WEEK WHICH BEGIN AXD END EACH 
YEAR IX THE SOLAR CYCLE. 

• We have learned that the first month of the year 
in the Patriarchal age was Tisri; and also that 
the seventh Patriarchal month, Abib, became the 
first month of the year in the Mosaic age. It has 
been proved that the first day of the first month, 
Abib, in the Mosaic age, was Saturday, or the 
Mosaic Sabbath. We have also shown that the 
first six months of the Patriarchal age, beginning 
with Tisri and ending with Adar, had thirty days 
each, making 180 days. Therefore, as the first day 
of the first month, Abib, in the Mosaic age was 
Saturday, the last day of the month Adar, which 
closed the Patriarchal age, must have been Friday. 
And as the last six months of the Patriarchal age 
had 180 days, the last being Friday, the first one 
of these 180 days must have been Monday; and 
these 180 days containing just twenty-five weeks 



Days which Begin and End the Years. 203 



and five days, therefore the first day of Tisri, the 
first month, in that year of the Palriaehal age, 
must have been Monday; and the last day of the 
previous Patriarchal year must have been Sunday. 
These demonstrated facts will assist us in deter- 
mining what day of the week was the first day of 
the world. A table with the days of the week 
which begin and end every year in a complete solar 
cycle, will assist us at this point. We will begin 
this cycle with Monday, January 1st, A. J. P. 1, 
which is an established date in chronology, being 
B. C. 4713. 



Years and 
SuucUy Letters 


BEGIN. 


END. 


1st g f. 


Monday. 


Tuesday. 


2d E. 


Wednesday. 


Wednesday. 


3d D. 


Thursday. 


Thursday. 


4th C. 


Friday. 


Friday. 


5th B A. 


Saturday. 


Sunday. 


6th g. 


Monday. 


Monday. 


7th F. 


Tuesday. 


Tuesday. 


8th E. 


Wednesday. 


Wednesday. 


9th D C. 


Thursday. 


Friday. 


10th B. 


Saturday. 


Saturday. 


11th A. 


Sunday. 


Sunday. 


12th G. 


Monday. 


Monday. 


13th P E. 


Tuesday. 


Wednesday, 


lflh I). 


Thursday. 


Thursday. 



204 


The Sabbath. 


loth C. 


Friday. 


Friday. 


16th B. 


Saturday. 


Saturday. 


17th AG. 


Sunday. 


Monday. 


18th F. 


Tuesday. 


Tuesday. 


19th E. 


Wednesday. 


Wednesday. 


20th D. 


Thursday. 


Thursday. 


21st C B. 


Friday. ' 


Saturday. 


22d A. 


Sunday. 


Sunday. 


23rd G. 


Monday. 


Monday. 


24th F. 


Tuesday. 


Tuesday. 


25th E D. 


Wednesday. 


Thursday. 


26th C. 


Friday. 


Friday. 


27th B. 


Saturday. 


Saturday. 


28th A. 


Sunday. 


Sunday. 



Each successive solar cycle of twenty-eight years 
will be in all respects like this. It will be seen 
that all years except leap years end on the same 
day of the week with which they begin : while leap 
years end one day later in the week. We see by 
this table that the 1st, 6th. 12th, and 23d years 
began with Monday; the 7th, 13th, 18th, and 24th 
years began with Tuesday; the 2d, 8th, 19th, and 
25th years began wita Wednesday; the 3d, 9th, 
14th, and 20th years began with Thursday; the 
4th, 15th, 21st, and 26th years began with Friday; 
the 5th, 10th, 16th, and 27th years began with 
Saturday; the 11th, 17th, 22d, and 28th years 



Days which Begin and End the Years. 205 

began with Sunday. There are but four years in 
a cycle of twenty-eight years which either begin or 
end with any one day of the week. In this country 
certain people believe tl at Sunday was the first day 
of the world; others believe that Monday was the 
first day of the world. All agree that the first day 
was near the time of the Autumnal equinox, either 
in the month corresponding to our September; or 
October. A calendar for September will assist us 
in this investigation. 



206 



The Sabbath. 



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5 



Q 



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pr p ^JZ! P ?_ = B* P 



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Years. 



Domin- 
ical 
Letters 



3C c? 



The First Bay of the World. 207 

DAY OF THE WEEK WHICH BEGA^T THE WORLD. 

The first table in this chapter began with 
Monday, A. J. P. 1, which was B. C. 4713: it 
being the first year of the first solar cycle. This 
last table begins with the first day of September in 
the first year of the solar cycle.. The numbers of 
the years are placed in the left-hand column, which 
indicates the years in the solar cycle. The figures 
at the top indicate the days of the month, and the 
letters under them the days of the week in each of 
the twenty-eight years. Each successive solar 
cycle for the month of September will be in all 
respects like this. By reference to the almanac for 
the year A. I). 1881, it will be seen that it is the 
fourteenth year of the solar cycle, and D would 
have been the Sunday letter; but the Gregorian 
retrenchment requires us to count back twelve 
Sunday letters ; hence for this year (1881) B is 
the Sunday letter: the year in its construction 
corresponding to the tenth year of the solar cyclr 
and September beginning on Thursday, as we have 
it in this table, which agreement proves that our 
table is correct. It can be used as a calendar for 
anytime previous to A.J. P. 1, as well as for 
periods since that date. According to the Septua- 
<>int ehvonoloirv of the Patriarchal affe, which is 



208 The Sabbath. 

adopted in this work, that age contained 3898 
years and 180 davs. According to the numbers 
used by the author. A. M. 1 was B. C. 55-52 years 
and ] 00 days. From this deduct 4713, which is 
the number of years of A. J. P. before the 
Christian era, there remains 839 years and 100 
days as the age of the world at A. J. P. 1. These 
839 years and 100 days equal 29 solar cycles, 27 
years and 100 days: which lacks only 26G days of 
being 30 complete solar cycles. We conclude 
therefore that the first year of the solar cycle 
was also the first year of the world. It is 
commonly supposed this year began some time in 
the month corresponding to our September. We 
have fixed upon the 23d day of September. The 
3898 solid years of the Patriarchal age contained 
lod solar cycles, and seven years. Now, as these 
years begin in the first year of the cycle, they must 
end in the seventh year of the cycle. And if I am 
correct in identifying Monday. September 23d, in 
the first year of the cycle, as the first day of the 
world, these 3898 years must have ended on 
Sunday, September 22d in the seventh year of 
the cycle. We have proved that these years 
closed with Sunday; and in the table, September 
2 2d in the seventh year is Sunday. The. result 



The First Day of the World. 209 

Would be the same if we had selected any other 
Monday for the first day of the world. Take for 
example, any Monday, the 2d, 9th, 16th, 23d, or the 
30th, of the first year in the table, for the first day 
of the world, then look for the closing of the 
3898 years in the seventh year of the table, 
(remembering that each year ends one day earlier in 
the month, than the day it began), and we see that 
each year would close on Sunday, respectively as 
follows : the 1st, 8th, 15th, 22d, or the 29th day of the 
month. The results would be precisely the same 
if we fix upon any Monday in the year as the first 
day of the world ; the end of the 3898 years would 
invariably be Sunday. It is evident that these 
years must close with Sunday, so that the six 
additional months, which contained 1'80 days, and 
closed the Patriarchal age. should end with Friday, 
This brings the first day of the Mosaic age on 
Saturday. We have proved in 'Chapters XVI. and 
XV IT. of this work, that the first and fifteenth days 
o( the first month in the Mosaic age were uniformly 
Saturday. Hence, if the Septuagint numbers are 
correct which give to the Patriarchal age L39 solar 
cycles, seven years and 180 days, which as wa have 
seen must, end on Friday, Monday must have been 
the first day of the world, whether it was in 
September or any other mouth of the year. It* we 



210 The Sabbath. 

fix upon Sunday as the first day of the world, 
either the 1st, 8th, 15th, 22d, or 29th of September 
in the first year of the cycle, then the 139 cycles 
and seven years would end one day earlier in the 
month in the seventh year of the cycle, which would 
be in every case on Saturday ; respectively, August 
31st, September 7th, 14th, 21st, or tie 28th- The 
results would be precisely the same if we started 
the first day of the world with any Sunday in the 
first year; the 139 cycles and seven years would 
invariably end on Saturday in the seventh year 
of the cycle. This proves that Sunday was not 
the first day of the world, provided the Septuagmt 
numbers are correct. Should we take any other 
day of the week, except Monday, for the first day 
of the world, we find invariably that the last whole 
year of the Patriarchal age would end one day 
earlier in the week than the day of beginning. 
Therefore, as the last day of the whole year of the 
Patriarchal age was Sunday, the first day of the 
first year of the world must have been Monday. 
Which was to be proved. 

THE HEBREW NUMBERS, AS GIVEN BY ARCHBISHOP 

USHER, ARE AT VARIANCE WITH ESTABLISHED 

DATES IN CHRONOLOGY. 

All chronologers in this country adopt mainly 
euher the Hebrew numbers - as given by Usher, op 



The First Bay of the World. 211 

those of the Septuagint as given by Akers, for the 
Patriarchal age. We have proved that the Septua- 
gint numbers agree with fixed points in chronology. 
We will now show that the Hebrew numbers as 
given by Usher are discordant with those well- 
established dates. 

According to P. Akers (Biblical Chronology, p. 
198), Usher " Began his year of the world on 
Sunday, the twenty-third day of October, A. J. P» 
710." 710 years contain 25 solar cycles and 10 
years, which indicates the tenth year in the cycle 
as the year in which he began the year of the 
world. By reference to our table it will be seen 
that the last day of September in the tenth year of 
the cycle is Friday ; hence October must commence 
with Saturday, and the 23d day of October would 
be Sunday ; which is the day Usher fixed upon as 
the first day of the world. Usher gave to the 
Patriarchal age 2512 solar years and 180 days. 
This period contains 131,098 weeks and two days. 
Hence, if the first day of the world was Sunday. 
the last day of the Mosaic age must have boon 
Monday. This would make the first and the 
fifteenth days of the Mosaic age to be Tuesday ; 
which is certainly incorrect. For we have already 
proved that the first and fifteenth days of the first 



212 The Sabbath. 

month in the Mosaic age were uniformly Sabbath 
days. The proof therefor is taken from Josephus 
(who translated his work out of the original 
Hebrew Scriptures), from our English version of 
the Bible, from the New Testament, and from the 
Septuagint. All of these witnesses agree in the 
testimony that the first and fifteenth days of the 
first month, Abib, or Nisan, in the Mosaic age was 
the Sabbath, which corresponds to our Saturday. 
Among all the writings of the ancients, whose 
works I have studied extensively. I have not found 
a shadow of evidence contrary to these statements. 
Rev. P. Akers, D. D., in his Biblical Chronology, 
has settled this question beyond all possibility of 
doubt. We think the question is made very clear 
also in this work, in chapters XIV. to XVIIL, 
inclusive. 

Usher has correctly given the Hebrew numbers, 
but there is no way to make them harmonize with 
established dates in chronology. Should he begin 
his year of the world with any Sunday in che tenth 
year of the solar cycle, then the first day of the 
Mosaic age, according to the Hebrew numbers, 
would be Tuesday. Should he begin with any 
Monday, then the first day of the Mosaic age would 
fall upon Wednesday. But should he begin the 



The First Bay of the World. 213 

world with Thursday, then the 131,098 weeks and 
two days, which he has accorded to the Patriarchal 
age, would end on Friday; and the first day of the 
first month of the Mosaic age would be Saturday. 
But no one in this country believes that Thursday 
was the first day of the world. Thus it is evident 
that the Hebrew numbers, as given by Usher, tested 
by established points of Biblical chronology, are 
condemned as erroneous, while the Septuagint 
numbers, as given by Akers, are verified. Moreover, 
the Septuagint version of the sacred Scriptures is 
acknowledged to be the most ancient extant. 



214 



Thr Sabbath. 



CHAPTER XXVI. 



IMPORTANT ERAS IN THEIR RESPECTIVE PLACES IN 
THE SOLAR CYCLE. 




Explanation. — The solar cycle contains 28years, 
1461 weeks, or 10,227 days. Each successive 28 
years was in all respects like the first until the 
Gregorian retrenchment of A. D. 1582. Begin- 



Important Eras in the Solar Cycle. 215 

ning with any date in the cycle, we find that every 
28th year will fall upon the same day of the week 
and month, with which we started. Hence it is a 
very convenient method of estimating time by peri- 
ods of 28 years ; and fractions of 28 years can also 
be counted by this diagram. The larger letters 
and figures in the outer part of the cycle, represent 
the days of the week with which each year begins, 
the number of the year in the cycle, and the Do- 
minical letters. 

The cycle begins with A. J. P., which was B. C. 
4713. From this date to the Christian era there 
w r ere 168 cycles of 28 years each, and 9 years. In 
the diagram it will be seen that beginning with 
the first year in the solar cycle and counting for- 
ward nine years, brings us to the line of A. D. 
January 1. 

Our calculation fixes for the first day of the 
world, Monday, September 23rd, B. C 5553; the 
first year of the solar cycle, as in the diagram. 
The Rabbinical first day of the world is just 64 so- 
lar cycles later than mine; in all other respects it 
is like mine : being in the first year of the solar cy- 
cle September 23rd, which was always Monday. 
The Jews have always believed that the world be- 
gan at the time of the Autumnal equinox, aa above 
given. 



216 The Sabbath, 

According' to the Septuagint numbers as quoted 
bj/ Rev. P. Akers,D. I)., and adopted in this work, — 
from the creation to the Mosaic Age there were 
3898 years and 180 days. This brings the begin- 
ning of the M. A., Saturday, March 22, B. C. 1654, 
in the 8th year of the solar cycle. Daniel's 70 
weeks contain 490 years and began in the 28th 
year of the solar cycle. These years contain 17 
solar Cycles of 28 years each, and 14 years. Be- 
ginning in the 28th year of the solar cycle and 
counting forward 14 years, we find that the 17 
cycles and 14 years end in the year A. 1). 38, the 
14th year of the solar cycle. 

The Olympic games were first celebrated in the 
18 th year of the solar cycle at the time of the Sum- 
mer solstice, B. C. 776. These games were cele- 
brated every four years. The Olympiad was a 
period of four years from one celebration of these 
games to another. Josephus informs us that Her- 
od received his kingdom in the 184th Olympiad, 
(xiv. 14. 5). These games being first celebrated 
in the 18th year of the solar cycle, B. 0. 77G, and 
being celebrated every four years, they must have 
been celebrated for the 184th time in the 22nd 
year of the solar cycle, at the time of the Sum- 
mer solstice, B. C. 44. It was within the period 
of four years from this date that Herod began to 



Important Eras in the Solar Cycle. 217 

reign. I have placed it in the last year of this 
period; namely, in the latter part of the 25th year 
of the solar cycle, B. C. 41. Josephus also informs 
us that Herod received his appointment from the 
Romans when Cuius Domitius Calvinus was con- 
sul the second time, and Cains Asinius Pollio the 
first time (x\v. 14, 5). Adam Clark informs us 
that these consuls were in office in the year A. U. 
C. 714. The foundation of the city of Rome (A. 
U. C.) dates from April 21st B. C. 753, according 
to Yarro, which date was used by the Romans. 
The beginning of A. U- (J. 714, was April 21st, B. 
C.40; and the Olympic games were celebrated for 
the 185th time, in June B. C. 40. Herod must 
have received his appointment before this date, 
since he obtained it in the 184th Olympiad. I have 
placed it in the latter part ol the year B. C. 41, as 
in the diagram. 

As Herod reigned 37 years (Josephus, Ant. xvii. 
8, 1, also Wars i 33, S), he must have died in the 
latter part of the 6th year of the solar cycle. 1>. C. 4. 

Jesus was born about two years before Herod 
died; hence his birth must have been in the 4th 
year of the solar cycle, B. C. 6. When he was 
about thirty years of age (Luke Hi. 23), he was 
baptized and commenced his ministry in the year 



•21S 



The Sabbath. 



A. D. 26, before the time of the Passover. His 
crucifixion according to our computation was at 
the time of the Passover, April 1st, A. D. 29, when 
he was in his 34th year. 



Conclusive and Inconclusive Points. 219 



CHAPTER XXVII. 

SOME CONCLUSIVE AND SOME INCONCLUSIVE POINTS 
IN BIBLICAL CHRONOLOGY. 

Authors differ very much as to the number of 
years from the creation of man to the Christian 
era, as we have seen in Chapter VII, of this work. 
Still there is an approximate agreement between 
the traditionary chronologies of different nations, 
and that of the Septuagint. The Hebrew chro- 
nology is unique in not being paralleled by any 
other chronology. 

The Antiochan chronology was made at Antioch 
in the 4th century. The Constantinopolitan is that 
used by the Greek Church. A very large portion 
of the difference in these chronologies belongs to 
the period before the flood, concerning which the 
author's views have been given in the tenth chapter 
of this work. I have followed substantially P. 
Akers, D. I)., and the Septuagint, from the creation 
to the beginning of the Mosaic age, giving to the 
Patriarchal age 3898 years and six months. Arch- 
bishop Usher has allotted to this period 2512 years 



220 The Sabbath. 

and six months. The difference is 1376 years. 
Scholars who have given this subject the greatest 
attention and study, now favor the longer time 
as recorded in the Septuagint, which is without 
dispute the most ancient version of the sacred 
Scriptures. But even should it be claimed that 
the question of the number of years in the Pa- 
triarchal age is not yet settled, it does not follow 
that the change ot the Sabbath day, in passing from 
the Patriarchal to the Mosaic age, can not be de- 
monstrated to have been made. P. Akers, D. D. 
saj^s, "If it be allowed that the seventh day was 
the original Sabbath which was blessed and sancti- 
fied (Gen. ii. 2, 3), and that the third day after the 
crucifixion of Jesus of Nazareth, was Sunday, allow- 
ing the crucifixion to be Nisan fourteenth, then 
whatever number of years be allowed from the 
first Sabbath to that event, the weekly Sabbath, 
when traced from creation, will inevitably corres- 
pond to the first Sunday after crucifixion. If any 
doubt, let the experiment be made." Biblical Chro- 
nology, p. 120. 

There are certain days of the week distributed at 
different points along the stream of time, which will 
assist us in deciding which day in the week was the 
first in creation. I will mention some of these days. 



Conclusive and Inconclusive Points. 221 

(1.) A. J. P. 1, is like a rock in mid- ocean, tower- 
in_»' above the wave's, and demanding that this point 
of time shall be passed only on Monday, January 
1st, B. C. 4713. This is an established point of 
time, in chronology. 

(2.) The last year, month, and day of the Patri- 
archal age (omitting the last six months thereof), 
was Sunday. 

(3.) These last six months contained 180 days, 
which make 30 days per month, as has been proved 
by the record at the time of the flood, and by Jose- 
phus (Wars, ii. 19, 4). 

(4.) These 180 clays began on Monday, which 
was the day following the Sunday mentioned in 
item (2) above, and they closed on Friday, being 
twenty-live weeks and live days. This closed tl e 
Patriarchal age. 

(5.) As the Patriarchal age closed on Friday, 
hence the Mosaic age began on Saturday. It has 
been proved in the fifteenth, sixteenth and seven- 
teenth chapters of this work that the first and fif- 
teenth days of the first month in the Mosaic age 
were Sabbaths. This proves that the 2nd ami 4th 
items are correct, which will appear by counting 
back 180 days from Saturday the first (\:\y of the 
Mosaic age. 



222 The Sabbath. 

(6.) Saturday, January 1st, A. D. 1, is also a 
fixed point in chronology. 

(7.) Jesus was crucified on Friday, Abib 14th. 

(8.) He rested, in the grave on the Saturday 
which was the Mosaic Sabbath, Abib 15th. 

(9th.) Jesus rose from the grave on Sunday, 
Abib 16th. 

(10.) The Mosaic years were solar years ; which 
has been proved from the fact that they uniformly 
offered the first iruits at the feast of unleavened 
bread, which always commenced Abib 15th; and 
the Autumnal harvest preceded the feast of taber- 
nacles, which always commenced Tisri 15th. 

We must start at the creation with the right day 
of the week, so that in passing down the stream of 
time we shall reach each point in the foregoing items 
on the specified day of the week, month and year, 
where the year is given. This can be done within 
certain limitations. P. Akers in the Biblical Chro- 
nology fixes for the first day of the world Monday, 
September 15th, the 8th year of the solar cycle, B, C. 
5545. He passes every point in the foregoing items 
on the proper day of the week, month, and year as 
far as given. He could have started with some 
other day in the year, but \vith his computation of 
the years from the first to the crucifixion, he could 



Conclusive and Inconclusive Points. 228 

begin with no day of the week except Monday as 
the first in creation, and pass each month as given 
above, on the right day of the week. If he had 
begun with a day one week earlier than he did, 
then the first day of the Mosaic age would come a 
week earlier, and the day of the crucifixion would 
also need to be placed just one week earlier than 
he has placed it. If he had fixed for the first day 
of the creation a day one week later than was se- 
lected, then it would be necessary to carry forward 
one week, both the first dav of the Mosaic age and 
the day of the crucifixion. These changes could 
be made in his work and it would still be in hai- 
mony with every one of the foregoing items. But 
to change the first day of the creation, from Monday 
to any other day of the week, can not be done with- 
out a corresponding change in the first and fifteenth 
days of Abib; and these days can not be changed 
from Saturday in the Mosaic age, as we have con- 
clusively proved by the sacred Scriptures, 

In chapters X. and XX.— XXIIL. inclusive, of this 
work, after computing the number ot years from the 
creation to the crucifixion, and concluding that the 
first and fifteenth days o( Abib in the .Mosaic ase 
were Saturdays [as .proved in chapters XV. XVI. 
and XVII.], and that the first six months of the Pa- 



%M The Sabbath. 

triarchal age contained 180 days [v. chap. XL], it 
was ihen demonstrated that there is no da)' of the 
week that can be fixed upon as the first day of the 
world, except Monday, that will harmonize with all 
these established facts. It could be assumed that 
the first clay of creation might have been on other 
days of the months, and by making a correspond- 
ing change in the time of the exodus, the facts would 
harmonize. But with the number of years we have 
given to the different eras, the first day of the world 
must have been on Monday, in order that the 3898 
years and 180 days may end with Friday, and the 
first and fifteenth days of Abib in The Mosaic age 
be the Mosaic Sabbath, as proved to have been by 
the Scriptures. 

It lias been shown in chapter eleven, that the 
Jewish years were solar years, from the fact that 
their set feasts in the days of the months must uni- 
formly occur at the same season of the year in re- 
lation to their harvest. The facts given above have 
been conclusively proved ; an 1 if the Septuagint 
numbers are correct, giving 381)8 years and six 
months of thirty days each, there must have been, 
beginning with the first day of the world and end* 
ing with the Patriarchal age. just 203,417 weeks 
and live days. These days must have ended with 
14 



Conclusive and Inconclusive Points. 225 

Friday, since we have learned that the Scriptures 
require the first day of the first month of the Mo- 
saic age to commence on Saturday. Hence the 
first day of these weeks, which was the first day of 
the world, must have been Monday. The only point 
which can be doubted in the foregoing, is the num- 
ber of years given by the Septuagint, and adopted 
in this work, and also by Akers and other eminent 
scholars. Archbishop Usher adopted the Hebrew 
numbers, giving to the Patriarchal age 2512 years, 
and six months. He adheres to the computation of 
solar years in both the Patriarchal and Mosaic ages. 
This gives to the Patriarchal dispensation just 131,- 
098 weeks and 2 days. According to P. Akers 
[Biblical Chronology p. 198], Usher "Began his 
year of the world on Sunday, the twenty-third day 
of October, A. J. P. 710." This would make the 
Mosaic age begin on Tuesday. We have proved 
that it commenced on Saturday. His chronology 
is certainly discordant with the sacred Scriptures. 
Akers has pointed out some of his errors [pp. 197— 
202J. Usher is correct in deciding that the .lows 
must have had solar years. It' their years had 
Jacked six hours each of solar time, then in one 
hundred and twenty years, the months would have 
receded from the time of harvest just one month. 

15 



226 The Sabbath- 

In this case thej T would not have had a ripe sheaf 
of grain as the first fruits to wave before the Lord 
on the 1 Gtii day of the first month Abib, at the feast 
of unleavened bread, as required in the law of Mo- 
ses. [See Lew xxxiii. 10-14; also Josephus iii. 
10. 5.] Hence, it is conclusively established that 
their years were solar years. And as it has been 
proved that the last day of the last whole year of 
the Patriarchal age, preceding the 180 days which 
closed that age, was Sunday, therefore when we 
determine the number of years in the Patriarchal 
age, we can readily decide what day of the week 
was the first day of the world. We have seen that 
the Hebrew number of 2512 years and six months 
for the Patriarchal age, does not stand the test ; 
hence it is not correct. We have also seen that 
the Septuagint numbers, which are found in the 
most ancient copy of the sacred Scriptures, as given 
by Akers,do stand all these tests. These numbers 
give to the Patriarchal age 3898 years and six 
months. They inevitably point to Monday, as the 
first day of the world. This makes the first sacred 
clay of rest, which was sanctified by God himself 
[Gen. ii. 2, 3], to be the day which corresponds 
with our Sunday. 

The Rabbinical era of the world is September 
23d, B. C. 3761. That was Monday. A. J. P. 953, 



Conclusive and Inconclusive Points. 227 

in the firs.t year of the solar cycle. Hence their 
era of the world is 1792 years subsequent to mine, 
and contains just 64 solar cycles less than mine. 
It is the same day of the week, the same month, 
the same day of the month, the same number of the 
solar cycle as my era of the world. 

All of these items are so many indexes which 
inevitably point to Monday as the first day • of the 
world. 



228' The. Sabbatk, 



CHAPTER XXYIII. 

THE MOSAIC SABBATH DAY NOT NOW OBSERVED. 

Let us briefly call to mind the manner of its 
observance. 

L From evening to evening, or from sunset to 
sunset, no servile work must be done. 

2. " Ye shall kindle no fire throughout your 
habitations upon the Sabbath day." (Exodus 
xxxv. 3.) 

If any part of this law is binding, this prohibition 
must be obligatory. Whoever cooks victuals, or 
makes tea or coffee, or any warm drink, or allows 
a servant to do any of these things, as some Jews 
do, desecrates the Mosaic Sabbath law. 

3. In the verse which precedes the one forbidding 
the kindling of fire on the Sabbath dav, the most 
severe penalty is enjoined upon the offender, in 
these words : u Six days shall work be done, but on 
the seventh day there shall be to you a holy day, a 
Sabbath of rest to the Lord : whosoever doeth work 
therein shall be put to death." Are all who advo-- 



Mosaic Sabbath Not Now Observed. 229 

cate the Mosaic seventh day Sabbath, and eat warm 
victuals or drink warm tea or coffee on this day, 
ready for the execution of this penalty for the 
violation of these restrictions in the Sabbath law ? 
4. The Mosaic Sabbath was a bloody day, 
largely occupied in killing animals and in offering 
sacrifices. They were required to offer, " On the 
Sabbath day two lambs of the first year, without 
spot, and two tenth-deals of flour, for a meat 
offering, mingled with oil, and the drink offering 
thereof: this is the burnt offering of every Sabbath, 
beside the continual burnt offering, and his drink 
offering." (Num. xxviii. 9, 10.) " The continual 
burnt offering " was presented every day, and it 
was precisely the same as the special offerings on 
the Sabbath, and as this must be offered on the 
Sabbath in addition to the special Sabbath 
offerings, there must have been twice the number 
of animals killed on the Sabbath as on other days. 
This made it a bloody day, and unlike the Lord's 
day of rest. For when G-od rested on the seventh 
day, sin had not entered into the world, and there 
was no need of the shedding of blood. And after 
Jesus poured out his blood, there must bo no more 
blood shed; so the Lord's day, after the resurrec- 
tion of Christ, in this respect harmonizes with the 



230 The Sabbath. 

Lord's day from the creation. But the Mosaic 
Sabbath was a bloody institution, which began and 
ended with the Mosaic dispensation. These bloody 
sacrifices have not been offered for eighteen 
hundred years, even by the Jews. So there are 
none now who keep the Mosaic Sabbath, God, by 
his providence, in permitting the Romans to 
destroy Jerusalem in the year A. D. 70, immedi- 
ately following which the Jews were scattered 
among different nations, brought this bloody 
institution, the Mosaic Sabbath, to- an end. 



Abrogation of Mosaic Sabbath. 231 



CHAPTER XXIX. 

THE MOSAIC SABBATH AND THE OFFERINGS AND 

SACRIFICES MADE ON THAT DAY WERE ALL TYPES 

OF JESUS, AND WERE ABROGATED BY HIS DEATH. 

This is stated by Paul in the following text: 
u . Let no man therefore judge you in meat or in 
drink; or in respect of a holy day, or of the new 
moon, or of the Sabbath days : which are a 
shadow of things to come; but the body is of 
Christ." (Col. ii. 16, 17.) The Jews observed 
three classes of sacred days. These are all named 
in this text, and declared to be " a shadow of 
things to come," or types of things to come; "but 
the body is of Christ." Christ having appeared, 
the shadow, or types of him, are done away. 

The three kinds of sacred days observed by the 
Jews were as follows: — 

1. Feast days; there were five of these, namely : 
(1) the feast of unleavened bread, (2) Pentecost, 
(3) blowing of trumpets, (4) the day of atonement, 
and (5) the feast of tabernacles. It is believed 
that all of these are referred to in (his text, and 



232 The Sabbath. 

being a shadow of the coming of Christ, were 
abrogated by him. 

2. " The new moons." These evidently were 
the first of the months. (Num. xxviii. 11.) All 
agree that these are abrogated. 

3. ;i The Sabbath days : which are a shadow of 
things to come." This can mean none other than 
the regular weekly Mosaic Sabbath days, for the 
following reasons : 

There is no day but this called the Sabbath' 
except the day of atonement, that was not a 
regular weekly Sabbath. Every one of those days 
which are called Sabbath days in the other feasts 
were regular weekly Sabbath days. This has 
been proved in our eighteenth chapter. Hence if 
the phrase " The Sabbath days," in the foregoing 
text, refers to the Sabbaths in those feasts, the text 
proves the abrogation of the weekly Sabbaths, for 
these Sabbath days were the weekly Sabbaths 
except the day of atonement, and that was but a 
single day. Moreover our version reads " the 
Sabbath," with the word " days " supplied. This 
cannot apply to the day of atonement, for it is 
nowhere called "the Sabbath." It is called -'• a 
Sabbath"; but it was not " the Sabbath." It was 
a "holy day." So when Paul ^ays, ''Let no man 



Abrogation of Mosaic Sabbath. 233 

therefore judge you in respect of a holy 

day," he included the day of atonement. It was 
very fitting for Paul to call those bloody Mosaic 
Sabbath days " a shadow of things to come," and 
to add, " But the body is of Christ." 

This subject is referred to in Rom. xiv. 5, and 
in Gal. iv. 10. In the latter place Paul says: 
'Ye observe days, and months, and times, and 
years. I am afraid of you, lest I have bestowed 
upon you labor in vain." 

But is it possible for one of the precepts written 
with the finger of God in the tables of stone, to be 
annulled ? The inspired apostle evidently teaches 
that a special day observed by the Israelites is 
annulled. And we shall presently see that the 
« Lord's day " is made its substitute. So the six 
days' labor, followed by the seventh day of rest, is 
still a part of God's law. 



234 Ths Sabbath. 



CHAPTER XXX. 

THE LORD'S DAY. 

John says, " I was in the Spirit on the Lord's 
day." (Rev. i. 10.) This is the only place where 
this phrase is found in the Bible. Evidently the 
term was not in use previously to. the crucifixion 
of Christ. Had it so been we should very likely 
find record of it in the gospels. But failing in this, 
we must look elsewhere to determine its meaning. 
In the writings of the early Christian Fathers who 
immediately followed John, we often find this 
phrase, and they leave us in no doubt in relation to 
what day is meant. These are the best witnesses 
we can have on the subject. They plainly state 
that they did not observe the Sabbath, but did ob- 
serve the Lord's day which they call the first day 
of the week, and sometimes the eighth day; and 
they also called it Sunday. 

We will here introduce the testimony of some of 
the Christian Fathers on this subject. We will first 
quote the testimony of Ignatius, who " was a dis- 
ciple of St, John .... So highly was he cs- 



The LorcVs Bay. 235 

teemed that about the year A. D. 70, on the death of 
Euodias, He was ordained Bishop of the important 
church of Antioch, the metropolis of Syria.'' (See a 
translation of the epistles of Clement of Rome, 
Polycarp and Ignatius ; and of the apologies of 
Justin Martyr and Tertullian, by Rev. Temple 
Chevallier, A. D. 1851, p. 29.) Ignatius says, ; - If 
therefore, they who were brought up in these 
ancient laws have come to the newness of hope, no 
longer observing Sabbaths, but keeping the Lord's 
day in which our life sprang up in him." This 
clause proves, first,. that Christians did not at that 
time observe Sabbaths; second, that they did keep 
" the Lord's day," and thirdly, that the Lord's day 
was the day on which he rose irom the dead; since 
the expression, " In which our life is sprung up by 
him/' is a clear allusion to his resurrection. 

In the apology of Justin Martyr, p. 22'A, we 
read, " On the day which is called Sunday, there is 
an assembly in one place of all who dwell either in 
towns or in the country; and the memories of the 
Apostles, or the writings of the prophets are read, 
as long as the time permits." Also on p. 225, 
" We all of us assemble together on Sunday." This 
"Apology" was written about A. l>. 1 10. 

In the Apology of Turtullian, p. 279, we read. 
u Tti like manner if we do observe Sunday, as a day 



236 The Sabbath. 

of festivity, not from any worship which we pay to 
the sun." 

Tertullian wrote his apology about A. D. 200. 
Sunday was the Christian's sacred day of worship 
at that time.. 

In Lee's Theology, page 377, we have the follow- 
ing testimony : u In the epistle of Barnabas, who 
is believed to have been the companion of St. Paul 
named in the Acts of the Apostles, we 
find the following remark (section 15). He com- 
mences with a quotation from the prophet, " Your 
new moons and your Sabbaths, I cannot bear them. 
Consider what he means by it. The Sabbaths, saith 
he, which ye now keep are not acceptable to me, 
but those which I have made ; when resting from all 
things, I shall begin the eighth day, that is the be- 
ginning of the other world. For wnich cause we 
observe the eighth day with gladness, in which 
Jesus rose from the dead, and having manifested 
himself to his disciples, he ascended into heaven." 

This quotation contains very strong presumptive 
evidence that Christians had ceased to observe the 
Jewish Sabbath, and also positive proof that they 
did observe with gladness, the day on which Jesus 
rose from the dead. 

We next cite Justin Martyr's Dialogue with 
Trypho the Jew, by Henry Brown M. A., 1846. 



The LorcVs Day. 237 

This dialogue was probably written A. D. 150 
about 54 years after John wrote the book of Reve- 
lation. It related to points of disagreement 
between Christianity and Judaism; hence the 
Sabbath question had a due share of attention. 
Twenty-four times it is spoken of in this dialogue; 
showing conclusively that Christians in that age did 
not keep the Sabbath, but did observe the first day 
of the week, sometimes called the eighth day, on 
which Jesus rose from the dead. But a few 
quotations will be introduced here. On page 37, 
Trypho the Jew says, '• If you would take my 
advice, first of all be circumcised, and then as the 
law enjoins, keep the Sabbath." 

Justin Martyr answers (p 38): " Is there any 
objection, gentlemen, that you have to make 
against us, besides this; viz., that we do not live 
according to the law; that we arc not circumcised 
as your ancestors; nor observe the Sabbaths as 
you do ? Do you find any fault with our lives and 
conversations?" Here is evidence that the 
Christians did not keep the Sabbaths at that time. 

Trypho the Jew says (p. 39), M Von do not in 
your lives and conversation differ in anything at 
all from -the Gentiles; as ye neither observe the 
feasts nor the Sabbaths, neither are ve circumcised. "" 



238 Tub Sabbath, 

lustia Martyr says (p. 43), " Ye have need of 
another circumcision; though you boast greatly of 
that which is in the flesh. This new law teaches 
you to observe a perpetual Sabbath, and you. when 
you have spent one day in idleness, think you have 
discharged the duties of religion." 

Justin Martyr also says (p. 65), "I can prove 
that the eighth day contains some greater mystery 
in it than the seventh." Here he calls the first 
day, observed by Christians, the eighth day. 

Again on p. 283, he says, " That day on which 
Christ appeared when lie rose from the dead, which 
was the eighth indeed in number, but was always 
the first in power, rank, and order." 

Again on pages 72 and 73 : "Don'tyou be angry 
with ns, nor reproach us for being uncircumcised ; 
because God made us so; nor esteem it a heinous 
crime because we drink hot water on your Sab- 
baths." It was a " heinous crime" to have hot 
water, tea or coffje on the Sabbath, for no fire 
should be kindled in their dwellings on this day 
(Exodus xxxv. 3). We irive one more quotation 
from Justin Martyr. On page 68, he says, '• Those 
Gentiles that have believed in him, and repented 
oftheir evil doings, shall be made partakers of this 
glorious inheritance in the kingdom of heaven, 



The Lord's May. 239 

together with the patriarchs and prophets, and 
those just and righteous persons which sprung 
from Jacob, though they do not hallow your Sab- 
baths, nor are circumcised, nor keep your feasts. 
They, I say, shall undoubtedly enjoy this great 
and glorious inheritance which God has prepared 
for them. Thus we see that both Justin Martyr, 
the Christian, and Trypho, the Jew, agree that the 
Christians did not observe the Sabbath, in that 
age of Christianity. 

Eusebius Pamphilus was born A. D. 267, and 
died 339. He is the author of the oldest ecclesi- 
astical history extant. He wrote from such 
documents and facts of which he could possess 
himself, at a period of about two hundred years 
after the death of the Apostles. In the edition of 
his history printed at Cambridge, England, 1692, 
Book I. chapter iv. page 7, he says: u Now if any 
one, beginning with Abraham and going upwards 
to the first man, does affirm that all these men, who 
have so glorious testimonials of their righteousness, 
were, in reality though not by name, Christians, he 
shall not err far from the truth. For whereas the 
mime Christian signified] a men who, through the 
knowledge and doctrine of Christ, excelleth ill 
modesty and righteousness, in patience of life and 



240 The Sabbath. 

virtuous fortitude, and in profession of sincere 
piety towards the one and only God who is above 
all 5 they were no less studious about all this than 
we are. They cared not therefore for corporal 
circumcision : no more do we : nor for the 
observation of Sabbaths ; no more do we." 

Eusebius in this statement places the Christians 
of his time in the same position in relation to 
circumcision, and the observance of the Sabbath, 
as were the righteous people before the days of 
Abraham. The rite of circumcision was not 
practiced previously to the days of Abraham, 
neither did Christians practice this rite in his day. 
And the same thing is true in relation to the 
Sabbath. The Patriarchs did not observe the 
Sabbath ; neither did Christians in the days of 
Eusebius. He does not say but that these patriarchs 
observed the Lord's day of rest, the seventh from 
the creation; neither does he intimate that the 
Christians did not keep the Lord's day. On the 
contrary, we are informed in other places that 
they did observe the Lord's day. But he does 
declare that Christians did not care for the 
observance of Sabbaths. These Sabbaths were 
ordained of God in the days of Moses exclusively 
for the Israelites, and closed with the Mosaic 
dispensation. 



The LorcVs Day. 241 

In Book IV. chap, xxiii, p. 64, speaking of the 
Epistles of Dionysius, Bishop of Corinth, Easebius 
says : "He makes mention of the Epistle of 
Clemens to the Corinthians, and manifests that it 
was very anciently customary to recite it publicly in 
the presence of the church; for he.says: 'This day 
therefore being the holy cla}^ of the Lord, we have 
now passed over, wherein we read over your 
epistle.' " From tin's quotation we learn that the 
church were gathered together on what is here called 
u the holy day of the Lord." So, while the early 
Christians did not observe Sabbaths, they did 
observe the holy clay of the Lord. In Book IV. 
chap. xxvi. p. 65, referring to books written by 
Melito, Eusebius speaks of one book he wrote 
" concerning the Lord's day." Eusebius states 
that this book came to his knowledge, but I think 
that it is not now extant. The mention of the fact 
that Melito wrote such a book is evidence that the 
early Christians regarded the Lord's day. 

In the Syriac Documents, which date back to the 
days of the Apostles, after relating the incident o\ 
the outpouring of the Spirit on the day of 
Pentecost, the ordinances of the Apostles are 
stated on page 38, among which we find the 
following: "2. The Apostles further appoint: on 

16 



242 The Sabbath. 

the first [day] of the week let there be services, 
and the reading of the Holy Scriptures, and the 
oblation : because on the first day of the week our 
Lord rose from the place of the dead, and on the 
first day of the week he arose upon the world, and 
on the first day of the week -he ascended up to 
heaven, and on the first day of the week he will 
appear at last with the angels of heaven." 

That the Apostles did hold services on the first 
day of the week there can be no doubt. There 
are many witnesses among the early Christians to 
confirm this fact, and we have not found one to 
oppose it. 



Apostolic Sanction of the Lord's Day. 243 



CHAPTER XXXI. 

APOSTOLIC SANCTION OP THE LORD'S DAY. 

After the -resurrection of Christ, we have no 

account of his disciples meeting for Christian 

worship on any other than the first clay of the 

-» 
week. Paul was accustomed to improve every 

privilege of preaching Christ. The Jewish 

synagogues on their Sabbath afforded him favorable 

opportunities, which he used when allowed so to 

do. Incidents are recorded in Acts xiii. 14, 42 ; 

xiv. 1 ; xvii. 2 ; xix. 8. These synagogues were 

the places where the Jews gathered to worship on 

their Sabbath; and the apostle was permitted to 

address them. But the regular meetings for 

Christian worship were held on the first day oi' the 

week. St. John, in speaking of the resurrection day 

of Christ, says : " The same day at evening, being the 

first day of the week, when the doors were shut 

where the disciples were assembled lor fear oi' the 

Jews, Game Jesus and stood in the midst, ami said 

unto them, Peace be unto you." The Jews were 

then celebrating the feast of unleavened bread. 



2M The Sabbath. 

Had the disciples assembled with (hem far the 
same purpose, they no doubt would have secured 
their approbation ; but as the) 7 convened to 
celebrate the day of Christ's resurrection, it 
.displeased the Jews, and hence the disciples were 
under the necessity of closing the doors. Christ 
honored this meeting, with his presence, pronounced 
his benediction- upon the disciples, and made this 
day sacred : and this same Lord's day has been 
observed as a sacred day for Christian worship 
from that time to this. 

The next Lord's day, the disciples held a 
meeting, which is mentioned by John as follows : 
"And alter eight days again his disciples were 
within, and Thomas with them:, then came Je&u.-, 
the doors being shut, aud stood in their midst, and 
said, Peace be unto you." 

A word of explanation is needed in relation to 
the statement, " after eight days.' ; Seven days 
constituted a week; but besides this there were 
anciently two modes of expressing the number of 
days in a week. One was exclusive ot the 
Sabbaths ; in such cases they would call a week six 
days. The other mode was inclusive of the 
Sabbaths, and in such cases they would call a week 
eight days. In Matthew xvii. 1, we read, "After. 



Apostolic Sanction of the Lord's Day. 245 

six days Jesus taketh Peter. James, and John his 
brother, and bringeth them up into a high mountain 
apart." Here Matthew uses the exclusive mode of 
six days. But Luke (ix. 28), speaking of the same 
event, uses the inclusive mode of eight days. 
Luke includes the day on which our Lord delivered 
his discourse, and the day of his transfiguration, 
making eight days. So in John xx. 26, the " eight 
days " includes the day of the first and the clay of 
the second meeting on the Lord's day. 

Why did the disciples and Jesus assemble again 
on the next Sunday in the same place, rather than 
on any other day of the week? It must have been 
by appointment. And Jesus deferring this second 
meeting with his disciples for a whole week, 
passing over the Jewish Sabbath, strongly indicates 
an intention to substitute the Lord's day, which 
should be observed from that time forward, as the 
Christian Sabbath. The next account we have of 
the disciples meeting on the Lord's day, was in 
'•the upper room," where they were all assembled, 
the men " with the women/' on the day of 
Pentecost. It is recorded: " When the day of 
Pentecost was fully come, they were all with one 
accord in one place." 

It has been proved in a previous chapter thai 
the day of Pentecost always occurred on the first 



246 The Sabbath. 

day of the week. The first day of unleavened 
bread was always a Sabbath, and the day following 
the Jews offered their first fruits of a sheaf as a 
wave offering unto the Lord. The law relathe to 
the feast of Pentecost is found in Lev. xxiii. 15, 16, 
in these words : '' And ye shall count unto you 
from the morrow after the Sabbath, from the day 
that ve brought, the sheaf of the wave offering 1 ; 
seven Sabbaths shall be complete: even unto the 
morrow after the seventh Sabbath shall ye number 
fifty days." As there are seven days in each week/ 
and seven times seven being forty-nine, and the 
forty-ninth day beiiiLj; a Sabbath, the fiftieth day, 
which was the day of Pentecost, must have come 
on the first day of the week, which is our Sunday. 
u When the day of Pentecost was fully come, 
they were all with one accord in one place." All 
those Christians observed this Lord's day in one 
place. This " one accord was not as Jews to keep 
the Jewish feast of weeks, but as Christian 
worshipers, in honor of him who rose for their 
justification, just seven weeks before this day. 
And as their risen Lord had honored their first and 
second " first day " meetings with his presence, so 
now 'having ascended into heaven, he honored this 
first day meeting with a wonderful outpouring of 
the Spirit. 



Apostolic Sanction of the LorcVs Day. 247 

In the twentieth chapter of the Acts of the 
Apostles, Luke informs us that Paul came to Troas, 
where he tarried seven days, that he might meet 
with the Christian church on the Lord's day, and 
administer the Lord's supper. Therefore, says 
Luke, upon the first day of the week, when the 
disciples came together to break bread, Paul 
preached unto them." This statement is made as 
though it was in obedience to a regular custom, 
and not as a special occasion because of Paul's 
anticipated departure the next day. If the Sabbath 
had not been changed, why did not the church at 
Troas come together for divine worship on the 
seventh instead of the first day of the week ? If it 
was wrong to keep the first day holy, and neglect 
the seventh day, why did not Paul correct this 
wrong? The fact that he did not correct, but 
sanctioned this practice, is proof of the change of 
the Sabbath from the seventh to the first day of Ike 
week. Paul required the churches of Galatia and 
the church at Corinth to make a weekly collection 
"upon the first day of the week." (See 1 Cor. 
xvi. 1, 2.) If this collection had been laid up in 
store at their homes, it would not have superseded 
the necessity of gatherings when he came. This 
was a special provision m the precept. "That 



248 The Sabbath. 

there be no gatherings [said Paul] when I come." 
The argument drawn from this passage in favor of 
the observance of the first day of the week is very 
conclusive ; for if it had not been the custom of the 
apostolic churches to assemble on this day, as the 
stated time of their public worship, Paul would not 
have mentioned it in this connection. The apostle in 
giving this command to the primitive Christian 
churches, sanctioned the day as the Christian Sab- 
bath. Therefore, the " first day " people have not 
only the example of Christ and the apostles, and the 
apostolic churches, to. justify them in keeping the 
first day of the week, but also an apostolic 
command to 'assemble on the Lord's day. All of 
which is clear proof that we are to keep it holy 
unto the Lord. 

We have not found a single Christian writer, 
during the first sixteen hundred years of the 
Christian era, who has spoken one word against 
the sacredness of the first day Sabbath ; but many 
have spoken of it as the day which Cod has 
blessed and sanctified as the weekly Sabbath. 



Providence Favoring the Sabbath. 249 



CHAPTER XXXII. 

god's providence favoring the observance of 
the lord's day. 

" A distinguished merchant [of Boston] said, 
There is no need of breaking the Sabbath, and no 
benefit from it. We have not had a vessel leave 
the harbor on the Sabbath for more than twenty 
years. It is altogether better to get them off on a 
week day than on the Sabbath. It is about thirty 
years since I came to this city; and every man 
through this whole range, who came down to his 
store or suffered his counting-room to be opened 
on the Sabbath, has lost his property." " An old 
gentleman in Boston remarked, ' Men do not gain 
anything by working on the Sabbath. I can recol- 
lect men who when I was a boy, used to load their 
vessels down on Long Wharf, and keep their men 
at work from morning to night on the Sabbath day. 
But they have come to nothing. Their children 
have come to nothing. Depend upon it, men do 
Dot gain anything in the end by working on the 
Sabbath.'" (The Sabbath, 2>. 215.) -There is 



250 The Sabbath. 

not [says a working man], a neighborhood village 
or township that is notable for its profanation of 
the sacred clay of rest, but is proverbial for its 
poverty and its crime. The writer is acquainted 
with one within his own immediate neighborhood, 
where all the people make it a practice to bake 
their bread upon the Sabbath day for the sake of 
saving time ; but it is questionable whether there is 
another village in England where the laboring 
classes have so little bread to bake. Many have 
been transported and imprisoned within the last 
few years from this dirty poaching village for the 
crime of arson and other felonies." [The Sabbath, 
j). 216.) " In New Hampshire there are two neigh- 
borhoods — one of six families, and. the other five; 
the advantages of the two were nearly equal, 
except that the five families were about three miles 
farther from church, and had. to pass one of those 
mountain ridges so common in that vicinity, called. 
i Governor's Hill.' The six families were fond of 
social intercourse, and used to spend their Sab- 
baths in visiting from house to house — never visit- 
ing the sanctuary. Some of them totally disregarded 
the Sabbath, and all eventually formed the habit. 
In the course of years, five of these families were 
broken up by the separation of husband and wife, 



Providence Favoring the Sabbath. 251 

• 

and the other, by the father becoming a thief and 
fleeing to parts unknown. Eight or nine of the 
parents became drunkards, most of whom have 
found a drunkard's grave. One committed suicide, 
and nearly all have suffered for the want of the 
comforts of life. Of some forty or forty-five 
descendants, about twenty are known to be 
notorious drunkards, jockeys, or gamblers. Four 
or five are, or have been in the State's prison. One 
fell in a duel. Some entered the army and have 
never been heard from; others have gone to sea 
and never returned; and only a small number 
remain within the knowledge of their friends. Some 
are in the alms house. Only one of the whole 
number is known to have become a Christian, 
he having been •plucked as a brand from the 
burning' after having pursued a vicious, miserable 
course from Ins youth; and he is the only one who 
has a competency of property, or the confidence of 
his neighbors. But how lias it fared with the 
other live families, by whom, it is staled, no work 
was done nor visits made on the Sabbath: but who 
were sure to be semi, riding or walking, on the 
way to the house of God, and not without 
occasional taunts from their Sabbath breaking 
neighbors? They all lived in peace, and were 



252 The Sabbath. 

• 
prospered in their labors. A large number of their 

children were reared up around them, numbering 
now, with their descendants, from two to three 
hundred. Eight or ten of the children are mem- 
bers of the church, and adorn their profession. In 
only one instance has there been committed by 
any of them, a crime, widen was followed by a 
speedy and deep repentance, and but one is known 
to be intemperate. Some of them are ministers of 
the gospel. One is a missionary to China. Num- 
bers of them are supporters and officers of churches. 
There has been among them no separation of 
husband and wife, except by death, and no suffering 
for the want of the necessaries of life. The heads 
of these families lived to a good old age, and with a 
score or more of their descendants have gone down 
to the grave in peace, and most of them left evi- 
dence that they died in the Lord. The homesteads 
of a number of the families is now in the hands of 
the third generation. A colony has been planted 
by the descendants on the prairies of the 
West, maintaining the institutions of their fathers, 
and now reaping the benefits of their Sabbath- 
keeping habits and principles. These facts, say 
the narrators, speak a language not to be mistaken, 
and they come to you from the hand of the 



Providence Favoring the Sabbath. 253 

descendants of the five families." (The Sabbath. 
pp. 238, 239.) 

Where no Sabbath is known, there is no 
religion or virtue. The following facts confirm 
this statement. " The great majority of one 
hundred thousand men employed on the inland 
navigation of England are deprived of the bless- 
ings of the Lord's day, and are consequently, with 
their wives and children, generally speaking in a 
state of deplorable ignorance of the gospel, and of 
the power of religion. Baron Gurney, when 
passing sentence of dea'h on two boatmen at the 
Stafford assizes, said, i There is no body of men so 
destitute of all moral culture as boatmen; and I 
know no Sabbath, and are possessed of no means 
of religious instruction.' It has been said that no 
class of men are more frequently before the mag- 
istrates than the London cab and omnibus drivers, 
who are employed every day from thirteen to 
sixteen hours in their calling. Habits of intoxica- 
tion, and profane swearing prevail to a groat 
extent among them ; ami the same characteristics 
attach to them as to others who are deprived of 
the privileges of the Lord's day, namely, demorali- 
zation and degradation." "Mr. Henry Ellis, a 
master baker, says of the bakers ol London, 



254 The Sabbith, 

1 Those good and moral impressions which tbey 
first received in their early days are entirely lost, 
from the continual practice of working on the 
Sabbath day. 1 " ; "The want of a day of rest and of 
moral training, is found to corrupt a class who 
from their circumstances in life might be expected 
to rise superior to deeds of villainy. We refer to 
servants in our post-offices, who number 14,000 [in 
England] and labor in many instances from six to 
ten or eleven hours on the Sabbath. It is stated 
in a report for 1843, by a Committee of the House 
of Commons, that from January 5, 1837, to January 
5, 1842, the immense sum of £322,033 contained 
in letters, was lost in passing through the post- 
office." (The Sattdtfipp. 206, 207.) 

These historic records might be multiplied ; but 
it is believed that the foregoing are sufficient. The 
weekly day of rest may survive Christianity, but 
Christianity has never existed without the sacred 
observance of the Lord's day. Should the Sabbath 
be destroyed in our country or in any other land, 
the religion which employs it for its own preserva- 
tion and advancement, would perish with it.; 
together with all the blessings of the highest civili- 
zation. Dean Pridcaux says, " In seven years we 
would relapse into as bad a state of barbarity as 



Providence Favoring the Sabbath. 255 

was ever in practice among the worst of our Saxon 
or Danish ancestors." 

Let it be remembered that so far as the church 
and the world are or have been benefitted since 
the days of Christ, by a sacred day, it is in the 
observance of the Lord's clay. This has been and 
still is the only Christian Sabbath. A few people 
observe the Mosaic seventh day; but the number 
is so small that this clay has never been recognized 
in any general sense as the Sabbath. God's 
blessing has attended the labors of men in all 
lawful occupations who have sacredly observed the 
Lord's day, and he has frowned upon those who 
have desecrated this sacred clay. This is the voice 
of God in his Providence. We have seen that 
moral rectitude and the observance of the Lord's 
day go hand in hand ; and the desecration of the 
day is followed by moral degradation. We have 
learned that the strict observance of the Lord's 
day is associated with deep piety or spirituality, 
while the reverse is true as to those who disregard it. 
The person who speaks contemptuously of the 
sacredness of the Lord's day, whether he be a 
seventh day advocate or an infidel, is like the doc 
that bites the hand which gives him food. None of 
us can set too high an estimate on the blessings 



256 The Sabbath. 

which have been brought to us by the proper sacred 
observance of the Lord's day. 

It is not enough that secular employment- 
discontinued on the Sabbath; its greatest benefits 
come from the religious observance of the day. 
The multiplication of holidays for festivities alone 
is a source of degradation: likewise when the 
Lord's day is thus employed it becomes a means 
of degradation, instead of moral and spiritual 
elevation. k> In Spain there is no holy Sabbath : 
the first day of the week is the great day for the 
theatre, and particularly for the bull-fight, which is 
patronized by royalty, the nobility, and the priest 

In harmony with such amusements, si: 
Sunday, and such a priesthood, is the disorganized 
state of the family and of general society in Spain, 
where every man must wear a weapon; where the 
most petty journey requires the preparation of a 
warlike enterprise." (Irvine's AUiambra, vol. i. p. 
7.) u Seville alone .... has nearly 1100 poor 

infants thrown upon its care every year 

The mortality of that class is tremendous, and the 
real amount of infanticide, owing to the licentious- 
ness of the people, is incalculable." (Rule's 
Mission to Gibraltar and Spain, pp. 237-239.) 
"But we must revert for a moment to France, 



Providence Favoring the Sabbath. 257 

which at one time exchanged Popery for Atheism, 
the Sabbath for the Decade. The experiment 
showed that infidelity was, even more than a cor- 
rupt religion, detrimental to the family. What the 
institution suffered from the worship of a strumpet 
let the following facts declare : — The National 
Convention enacted a law permitting divorce, of 
which there were registered within about a year 
and a half. 20,000 cases; and within three months 
562 cases, or one to every three marriages, in 
Paris alone. Well might the Abbe Gregoire 
exclaim, ' This law will soon ruin the nation.' But 
this was not all. l Infancy was committed to the 
tender mercies of State nurseries, in which nine out 
of ten died ; a system which, by infanticide and 
disease, had in fifty years reduced by one-half the 
population of the Sandwich Islands, and were it 
to be universal and permanent, would in a few 
years nearly depopulate the earth.' ") Beecher's 
Perils of Atheism, p. 86.) The worship of the 
Goddess of reason was abolished; and the law of 
divorce was modified, and then repealed; but 
Popery is not able to counteract the mischief pro- 
duced by infidelity. The family deteriorates under 
a neglected or profaned Christian Sabbath. Pride 
and fashion, avarice and the love of pleasuie, i\\ 
17 



258 The Sabbath. 

their exaction of untimely labor from tradesmen 
and servants ; intemperance, by its neglect, brutal 
treatment, and beggaring of families; and licen- 
tiousness, by its vile adulteries, heartless seduc- 
tions, and base patronage of " the Social Evil," 
unceasingly operate to the overthrow of the holy 
Sabbath, and to the ruin of domestic sanctities, 
enjoyments and hopes. 

Every Christian should strenuously oppose all 
things which in any way tend to destroy the sacred- 
ness of the Lord's day: for when the sacredness of 
this day is lost, the flood-gates of sin will be 
opened. 



The Law and Gospel Contrasted. 259 



CHAPTER XXXIII. 

THE LAW AND THE GOSPEL CONTRASTED. 

In 2 Cor. iii. 6-17, Paul contrasts the law and 
the Gospel. He terms the law, "The ministration 
of death, written and engraven in stones ;" and the 
Gospel " of the New Testament," " The ministra- 
tion of the Spirit." The Spirit writes the truth in 
our minds and in our hearts, while in the law, it 
was written on stones. Speaking of the law, he 
says, u If the ministration of condemnation be glory, 
much more doth the ministration of righteousness 
exceed in glory. For if that which was done away, 
[' The ministration of death, written and engraven 
in stones,'] was glorious, much more that which 
remaineth, [' The ministration of the Spirit,'] is 
glorious." 

Now in what sense is the law, which was " writ- 
ten and engraven in stones" " done away?" It is 
"done away" as a whole so far as giving life, or 
producing righteousness in man is concerned. For 
Christ is the end of the law for righteousness to 
every one that bolieveth- The law at best could 



260 The Sabbat*. 

only condemn; Christ saves. The law is also 
" done away" in detail. That which is purely 
moral never can be abolished : in its nature it is 
eternal. But all the rest of the law was temporal 
and local. It will always be right to love God, 
and wrong to hate him. Jesus gave all the purely 
moral force of the law of Moses in these words : 
" Thou shalt love the Lord thy God with all thy 
heart, and with all thy soul, and with all thy mind. 
Thjs is the first and great commandment ; and the 
second is like unto it : Thou shalt love thy neigh- 
bour as thyself. On these two commandments 
hang all the law and the prophets." [Matt. xxii. 
37-40.] It is evident that Christ intended to cover 
every precept in the decalogue, by this condensed 
statement. And this Gospel law is written in the 
hearts and put into the minds of true believers- of 
Jesus Christ, by the Holy Spirit. This is the sense 
in which the law, which was li written and engraven 
in stones," is " done away." There is no moral or 
spiritual force in any statement in tne ten command- 
ments, apart from '-these two commandments.*' 
svhich are found in the Gospel of Jesus Christ. 

This epitome wherein Jesus included all the vital 
and spiritual force of the decalogue, has "done 
away" the particular day which was observed by 



The .La r w and Gospel Contrasted. 261 

the Israelites as the Sabbath. This evidently is 
the way in which the apostles understood these two 
precepts ; and they taught and acted accordingly. 
The Holy Spirit does not write in the hearts of 
Christians that they must keep the same day of the 
week as a Sabbath, which was observed by Moses 
and Isaiah. Paul says, " One man esteemeth one 
clay above another ; another esteemeth every day 
alike. Let every man be fully persuaded in his 
own mind" (Rom. xiv. 5). Paul does not mean that 
it would be right for some Christians to observe 
the Lord's day, and for others to observe the Sab- 
bath day. The Spirit never leads one class of 
Christians to do one thing, and another class the op- 
posite thing. Such contradictions result from other 
influences. Moreover we know that the apostles 
were vigilant in counteracting Judaizing influences. 
Paul writes to the Church at Galatia, "Ye observe 
days and months, and times and years. I am afraid 
of you, lest I have bestowed upon you labor in vain" 
(Gal. x. 11). The reference is to the Jewish days 
which Paul would not have the Christians to ob- 
serve, and in them lie includes the Sabbath days; 
hence he adds, "Let no man therefore judge you in 
meat, or in drink, or in respect of a holy day. or o[ 
the new moon or of the Sabbath days: which area 



262 The Sabbath. 

shadow of things to come ; but the body is of Christ" 
(Colossians ii. 16, 17). In this text Paul must mean 
by "Sabbath days," the Mosaic weekly Sabbath 
days, for no other day is called a Sabbath in the 
Old Testament, except the day of atonement. This 
has been pioved in a previous chapter. 

A word of caution is needed in relation to iol- 
lowing the Spirit and forsaking the word, because 
the law " written and engraven in stones, .... 
was to be done away." All that is purely moral 
which is written in the sacred Scriptures can never 
be done away, for it is eternal. The Spirit and the 
word always agree, and every Christian needs the 
guiding wisdom which each imparts. They who 
follow only the impressions which they attribute to 
the Spirit, and dispense with the sacred Scriptures^ 
are fanatics, and are in danger of engaging in foolish 
and abominable practices. Such results are not in- 
frequent. On the other hand, those persons who 
are tenacious of following the written word, and 
have not the Holy Spirit, are mere formalists. 
Formalists always oppose fanaticism, and fanatics 
always opposes formalism. Both classes are in 
error. People who are tenacious of the observance 
of the Mosaic Sabbath day, are usually formalists, 
misguided in their interpretation of the Scriptures. 



The Law and Gospel Contrasted. 263 

If they were correct in relation to the day, their 
Sabbath would have its authority only in "the 
ministration of death, written and engraven in 
stones," and be without the sanction of the Spirit. 
« The letter killeth, but the Spirit giveth life," The 
true spiritual Sabbath is the rest of the soul in God, 
to those who are saved from sin. W. Sherwen, in 
1770, wrote:— 

" This is my testimony, that none can receive the 
joy of God's salvation, enter into the Sabbath of 
rest, or keep holy-day to the Lord, further than they 
know a ceasing, and a being saved from thinking 
their own thoughts, following their own wills, and 
obeying their own wisdom ; for the selfish thoughts 
that arise within, are the root of evil, and the foun- 
dation of the kingdom of darkness : and the light 
ot this day of salvation, is as the axe laid to the 
root of the evil tree." 

The Mosaic Sabbath is declared by Paul to be 
"a shadow of things to come," of which Christ is 
the body. We now have Christ, and he has de- 
livered us from sin if we trust in him for this glo- 
rious deliverance, and we have found the Sabbath 
to our souls, which rest he promised to those who 
would take his yoke upon them, and learn of him. 
Without this the Sabbath to us is but a shadow. 
Win. Dell truly said :— 



2C4 The Sabbath. 

" The crucified flesh only doth keep the true 
Christian Sabbath, or the everlasting rest of the 
new world ; which is, to cease from our own works 
and to do the works of God. Whereas that flesh 
that is alive to itself, and lives its own life in itself 
and the creatures, never enters into the true rest, 
nor keeps the true Sabbath j but it always works 
its own works, and doth all things from itself, and 
for itself, and so long God will not use it. But 
when the flesh is crucified through the word, then 
God doth all in it, and takes it out of its own life 
and works, into his life and his works; and the 
more any flesh is crucified with Christ, the more 
doth God delight to use it and to work his own 
excellent works by it: for such flesh will render 
no resistance to God in his working; and also, it 
will do the works of God, merely for the glory of 
God and the good of his brother, being dead to all 
self-ends and interests." 

This accords with the declaration of Paul as re- 
corded in the fourth chapter of Hebrews. " He that 
is entered into his rest [Sabbath], he also hath ceased 
from his own works, as God did from his." Such 
is the true spiritual idea of the Sabbath in the Chris- 
tian dispensation. The Sabbath of the soul, res ting- 
in Christ, is the Sabbath that remaineth to the peo- 
ple of God, and which the disciples of Jesus enjoy 



The Law and Gospel Contrasted. 265 

in this life. " Let us therefore fear, lesf a promise 
being left us of entering into his rest, [Sabbath], 

any of you should seem to come short of it 

For we which have believed do enter into rest, 

[Sabbath] Let us labor therefore to enter 

into that rest." Will those who enter into this 
spiritual Sabbath, observe the Lord's day ? Most 
assuredly they will. They who have entered into 
the true spiritual Sabbath do kt not forsake the as- 
sembling of themselves together, as the manner of 
some is." They say, " Come ye, and let us go up 

to the house of God." "I was glad when 

they said unto me, Let us go into the house of the 
Lord." 

The highest type of spiritual life in this world, 
and the strict observance of the Lord's day go hand 
in hand. Contrariwise to tarn back to the Mosaic 
Sabbath tends to produce spiritual dearth, and 
formalism; and such religionists in speaking of 
their experience often say, "I expect to have 
life when Christ shall come." What a delu- 
sion! Well may the apostle say to such as turn 
back to Judaism, in observance of days, "1 am 
afraid of you, lest I have bestowed upon you Labor 
in vain." Christ has come; " and unto them that 
look for him shall he appear the second time, with- 



266 The Sabbath. 

out sin unto salvation." There will be no sin-offer- 
ing or salvation at his second coming for those who 
are not saved by his first coming. Men pass from 
spiritual death to spiritual life, in this world, if at 
all. Our Lord was very emphatic upon this point ; 
saying, ^ Verily, verily, I say unto you, he that be- 
lievcth on me hath everlasting life." Again, " Who- 
soever liveth and believeth in me shall never die." 
And again ; " He that believeth on the Son hath 
everlasting life : and he that believeth not the Son 
shall not see life ; but the wrath of God abicleth on 
him" (John iii. 36). It is a woful delusion to hope 
to have spiritual life at the second coming of Christ, 
while we are destitute of that life in this world. 
The delusion is a result of turning back to Judaism. 
Paul speaks of such as follows: — '"Their minds 
were blinded : for until this day remaineth the same 
vail uutakeo away in the reading of the Old Testa- 
ment j which vail is done away in Christ. But even 
unto this day, when Moses is read, the vail is upon 
their heart. Nevertheless, when they shall turn to 
the Lord, the vail shall be taken away." 



The Celestial Sabbath. 267 



CHAPTER XXXIV 



THE CELESTIAL SABBATH, 



We now enter upon the last chapter of this work' 
fervently hoping and praying that yon, dear reader'" 
with the humble author of this work, when mortal- 
ity shall be swallowed up of life, may enter the 
celestial state and enjoy that eternal Sabbath where 
time will not be measured by the apparent motion 
of the sun or moon, and where these luminaries 
will not be needed, for the Lord God will be the 
light of the celestial abode. "And there shall be* 
no night there; ami they need no candle neither 
light of the sun ; for the Lord God giveth them 
light; and they shall reign forever" (Rev. xxii. 5). 
Our earthly Snbbaths are types of this rest, reserved 
in heaven ; and the types should be as near the re- 
ality il sell as it is possible for them to be made 
They are especially intended as a means of grace 
to prepare us for an abode with God, and the 
angels; with patriarchs, prophets, and apostles- 
The day is holy ; it should be used in a way to 
make us holy, so that our home may be with the 
sanctified. 



268 The Sabbath. 

While the future life of the saved will be a state 
of rest, it will also be one of activity without fatigue. 
It will be uninterrupted communion with God and 
worship before him. There will be pleasure with- 
out pain ; joy without sorrow. God's law will be 
the rule of action. Sabbath desecrators will not 
attain to that life. Every day will be a Sabbath of 
sacred rest, and ceaseless worship. They who in 
this life regard a few hours of holy worship on the 
Lord's day, irksome and insipid, would have no 
relish for that endless Sabbath. And they will not 
be compelled to enter upon such a service, for which 
they would have no capacity of enjoyment. This 
preparation of delight in sacred worship must be 
attained here. 

Dear Reader, we have together, in the progress 
of this work, examined many abstruse questions. 
Ere we part with each other, let me ask you ; Do 
you delight in the worship of God ? Do the hours 
of worship on the holy clay of the Lord seem all too 
short : or are they tedious and dull ? Would an 
eternal Sabbath of worship be irksome to you ? A 
soul that is fully saved may weary in religious wor- 
ship, but not of it. Those who reach the land of 
the celestial Sabbath will neither tire of worship, 
nor in it. May the Lord grant an eternal Sabbath 
to all who read, this book. 



My Sabbath Home. 269 

MY SABBATH HOME. 



I have a home above, 1 

From sin and sorrow free ; 2 
A mansion which eternal love 3 

Designed and formed for me. 4 

My Father's gracious hand 5 

Has built this sweet abode ; G 
Si'om everlasting it was planned/ 

My dwelling-place with God 8 

My Savior's precious blood 9 

Has made my title sure ; 10 
He passed through death's dark raging flood. 11 ' 

To make my rest secure. 12 

The Comforter is come,' 3 

The Earnest has been given ; '■'• 
He leads me onward to the home'"' 

Reserved for me in heaven. 10 

Bright angels guard my way ; i7 

His ministers of power, 18 
Encamping round me night and day 19 

Preserve in danger's hour. 20 

Loved one§ are gone before, 81 

Whose p'lgrim days are done :-- • 

f soon shall greet them on that shore 73 
When 1 partings are unknown. 24 

But more than all, 1 long- 3 

His glories to behold, 26 
Whose smile tills all that radian; throng* 

\Yith ecstacV unfold. 88 



270 The Sabbath. 

That bright, yet tender smile— 29 

My sweetest welcome there — 30 
Shall cheer me through tne "little while'' 31 

I tarry for Him here. 32 

Thy love, thou precious Lord, 33 

My joy and strength shall be, 34 
Till thou shalt speak the gladdening word 35 

That bids me rise to thee. 3G 

And then through endless days, 37 

Where all thy glories shine, 3? 
In happier, holier strains, I'll praise 39 

The grace that made me thine. 40 

1 2 Cor. v. 1. 2 Rev. xxi. 4, 27. 3 John xiv. 2. 4 Matt- 
xxv. 34. 5 Eph.i. 3. « ■ Heb. xi. 6 ?Eph, L 11. «Ex. 
xv. 17. 9 Heb.ix. 11, 12. io Heb. x. 14. » Psa xlii, 7. 
i* Heb. x 15 i 3 Acts ii. 2-4. '- 4 Eph i. 3,14. '•'Rom. 
viii 14. 1S 1 Peter i. 4, 5. " Heb, i. 14. 18 Psa. ciii. 20. 
19 Psa. xxxiv. 7. 20 2 Kings iv. 16, 17. 2; J. Thess. iv. 14. 
-- Heb. xi. 13. 23 1 Thess. ii. 19. 24 1 Thess. iv. 17. » 
Ex. xxxiii. 18. 26 John xvii. 24. "Psa. iv. 7. 2S 1 Cor. ii. 
9. ss Num. vi. 25, 2b'. 3 ° Matt. xxv. 34. 31 John xiv. 16, 
19. 32 1 Thess. i. 10. 33 Cant. i. 2. 34 John xv. 10, 11. 
:i * Cant. ii. 10. 3e Cant. ii. 13. 37 Psa. cxlv. 5. 36 Rev. xxi. 
23. 39 Rev. v. 9, 10. 40 Eph. ii. 8. h. b. 



Chronological Index. 271 



CHAPTER XXXV. 

(An Ajypendix.) 

CHRONOLOGICAL INDEX TO THE MOST IMPORTANT 
INCIDENTS RECORDED IN THE BIBLE. 

PERIOD I. — THE CREATION. 

Genesis i. 1. — "In the beginning God created 
the heaven and the earth." 

The period of the earth's history covered by this 
verse belongs to the science of geology. The 
record thereof is found in the different strata of the 
earth's crust, and in the fossils which plainly 
indicate successive epochs of geological time. 
Neither the date nor the duration of these epochs 
is indicated in the Bible. 

B.C. 

5553. Gen. i. 3, 5.— (First day.) " God said let there 

be light, and there was light And God 

called the light day, and the darkness he 
called night: and the evening and the morning 
were the fust da v." 



272 The Sabbath. 

If we are correct, this first day "began 
immediately after the Autumnal equinox, about 
sunset. 

This first day corresponds to our Monday, 
September 23d, before the Christian era 5552 
3'ears and 100 days. 

i. 6. — (Second day.) On this day God made 
a firmament which divided the waters which 
were in the air from the waters which were on 
the earth. 

i. 9, — (Third day.) The waters on the earth 
were gathered into seas, so that dry land 
appeared. And the earth brought forth grass? 
herbs and trees, with seeds in them. 

i. 14. — (Fourth day.) On this day the mist 
in the air had so far disappeared as to allow 
the sun to shine upon the earth by day, and 
the moon and stars by night. 

i. 20. — (Fifth day.) God made fish in the 
waters, and birds to fly in the air. 

i. 24. — (Sixth day.) On this day God made 
the beasts of the field, and things which creep 
upon the earth. 

i. 26. — The last and crowning work of God 
in the creation was performed when he made 
man in his own image and likeness: to whom 



Chronological Index. 273 

lie gave dominion over all living creatures in 
the sea, in the air, and on the earth. 

i. 29. — God gave man, for food, the seed of 
herbs and fruit of trees. 

ii. 2. — (Seventh day.) " God finished on the 
sixth day his works which he made, and he 
ceased on the seventh day from all his works 
which he made. And God blessed the 
seventh day and sanctified it, because in it he 
ceased from all his works which God began to 
do." (Septuagint.) 

PERIOD II. PROM THE FALL OP MAN TO THE FLOOD. 

B. C. 

5553. Gen. iii. — Man falls from his state of purity, 
and God pronounced the sentence upon the 
guilty pair; yet he promised a Savior, of the 
seed of the woman. 

5551. iv. 1. — The world first peopled after Adam 
and Eve had left paradise. 

5424. 8. — About this time Cain and Abel offer 
sacrifice, and Abel is murdered by his brother. 

5323. v. 3.— Seth born. Adam's age, 230, 

5118, G.— Enos born. Seth's age, 205, 

5116. iv. 2G. — About this time men began to call 
upon the name of the Lord. 

4928. v. 0.— Cainan bom. Enos' age, L90. 

18 



274 The Sabbath. 

B.C. 

4758. 12. — Mahalaleel born. Caman's age, 170. 
4622. 5, — Adam died, aged 930 years. 
4593.. 15. — Jared born. Mahalaleel's age, 165. 
4431. 1 8. — Enoch, the seventh from Adam, born* 

Jared's age, J 62. 
4411. 8.— Seth died, aged 912 years. 
4266. 21.— Methuselah born. Enoch's acre, 165- 
4213. 11. — Enos, the third from Adam, died, aged 

905 years. 
4079. 25. — Lamech, the father of Noah, born. 

Methuselah's age, 187. 
4066. 23, 24.— Enoch, in the 365th year of his 

age, taken up to God. 
4018. 14. — Cainan died, aged 910 years. 
3891. 28. — Noah, the father and patriarch of the 

new world after the flood, born. Lamech's 

age, 188. 
3863. 17. — Mahalaleel, the fifth from Adam, died, 

aged 895 years. 
3631. 20. — Jared, the sixth from Adam, died 

aged 962 years. 
341 1. Gen. tL 3, 1 Pet. iii. 20, 2 Pet. ii. 5.— God 

commands Noah to preach repentance, and to 

build the ark, 120 years before the flood. 
3391. Gen. v. 32.— To Noah, aged 500 years, is 

born Japhetli, and two years after, Shem. 
3302. v. 31. — Lamech, the ninth from Adam, 



Chronological Index. 275 

B.C. died, aged 777 years. He is the first man 

whom the Scriptures mention to have died 

a natural death before his father. 
3297. 27.— Methuselah died, in the 969th year of 

his age. He was the oldest man. 
3291. vii. 11. — The flood came upon the earth in 

the 600th year of Noah's age. 

ERIOD III. — FROM THE FLOOD TO TERAH'S DWELLING 
AT HARAN. 

3290. Gen. vii. 18, 20, ix. 9, .20.— The flood 
ceased, and Noah, with his family, and the 
creatures he carried in with him, came out of 
the ark, and offered burnt-offering. At the 
same time God made a covenant with Noah 
and his seed, promising never more to destroy 
the world by water; in. token whereof he 
placed the rainbow in the cloud. 

3289. xi. 10.— Arphaxad born, Shem's age, 10(\ 
3154. xi. 12. — Cainan born. (In the Septuagint 
only.) Arphaxad's age, 135. 

3024. 13.-— Salah born. Hainan's age, 130. 

2941. ix. 29.— Noah died, aged 950. 

2894. xi. 14.— Eber born. Salah's age, L30, 

2759. 11.— Shorn died, aged 600. 

2760. L6.— Peleg born. Eber's age. t;W, 



276 The Sabbath. 

B.C. 

2751. 13. — Arphaxad, the third from Noah, died, 
aged 535. 

2692. 13.— Cainan, the fourth from Noah, died, 
, aged 460 years. (Septuagint.) 

x. 4-8. — About this time Nimrod begins to 
exalt himself by laying the first foundation of 
the Assyrian monarchy. 

2646. 11. — Nineveh, the metropolis of Assyria, 
built. 

xi. 4-8. — About this time the posterity of 

Nimrod begin to build the city and tower of 

< Babel, so called from the confusion of 

languages which God sent among the workmen. 

2630. 18.— Reu born. Peleg's age, 130. 

Ps. cv. 23 ; Is. xix. 11. — Mizraim, the 
grandson of Ham, led colonies into Egypt, and 
laid the foundation of a kingdom, which lasted 
1663 years; whence Egypt is called the land 
of Ham, and the Egyptian Pharaohs boasted 
themselves to be the sons of ancient kings. 

2498. Gen. ix. 20.— Serug born. Reus age, 132- 

2490. 1 7. — Heber, the sixth from Noah, died, aged 
404. From, him Abraham and his posterity 
were called Hebrews. (Gen. xiv. 13.) 

2421. xi. 19. — Peleg, the seventh from Noah, 
died. 



Chronological Index. 277 

B. C. 

2368. 22.— Nahor born. Serug's age, 130. 

2289. 24. — Terah, Abram's father, born. Nahor's 
age, 79. 

2160. Nahor, thirteenth from Noah, died. 

2159. 26, 32. — Abram born. He was 75 years 
of age when his father, Terah, died, aged 205 
years ; so that Terah begat not Abram in the 
"7 0th year of his age, but Nahor and Haran, 
and in the 130th year of his age begat Abram. 
(See Acts vii. 4.) 

2149. 29, 30; xvii. 17— Sarai, Abram's wife 
(called also Iscah), Haran, Abram's brother's 
daughter, born ten years after her husband. 

2291. xi. 21. — Reu, the eighth from Noah. died. 

2268. 23.-— Serug, the ninth from Noah, died. 

xiv. 1-3, etc. — About this time Chedor" 
laomer, king of Elam, subdued the kings of 
Sodom, Gomorrah, Admah, Zeboiim, and Bela ; 
who serve him twelve years. 

2085. xi. 31.— Terah, with his family, left Ur of 
the Chaldees, and dwelt at Haran. 

PERIOD IV. — FROM ABRAM LEAVING HARAN, TO THE 

TEN PLAGUES. 
B. 0. 
2084. Gen. xii. 1, 3: Gal. iii. 17: Ex. xii. 40.— 

Abram, after his lather's decease, in the 75th 

year of his age, is commanded by God 10 enter 



278 The Sabbath. 

b. c. upon the land of Canaan, which God promised 
to give unto his seed, and that in his seed 
(viz, Christ Jesus our Lord) all the families of 
the earth should be blessed. From this date 
to the exodus of the Israelites out of Egypt 
are reckoned 430 years. 

2083. 10. — In the year following, a famine in the 
land of Canaan forced Abram. with his family, 
to go into Egypt. 

Abram and Lot in this same year return 
into Canaan; but the land not being sufficient 
for both their flocks, they part asunder. Lot 
went to Sodom. God renewed his promise to 
Abram. He removed to Hebron, and there 
builded an altar. 

xiii. ; xiv. 4, 19, 20. — Sera, the king of 
Sodom, with four other kings, rebelled against 
Chedorlaomer, but were overcome by him in 
the valley of Siddim. Lot being taken 
prisoner, Abram rescued him, slew Chedorla- 
omer and his confederates, and in his return is 
blessed by Melchisedec, king of Salem, and 
priest of God, to whom Abram gave tithes. 
The rest of the spoils, his partners having had 
their portions, he restored to the king of 
Sodom. 



Chronological Index. 279 

B. c. xv. 2. — Abram complained for want of an 
heir. God promised him a son, and to 
multiply his seed. Canaan is promised again, 
and confirmed by a sign, 

2074. Sarai, being barren, giveth Hagar, her 
handmaid, to Abram. 

2073. xvi. 15. — Isbmael, Hagar's son, born. 

2060. xvii. 5. — G-od made a covenant with Abram, 
and in token of a greater blessing, changed 
his name into Abraham. As a seal of this 
covenant, circumcision is ordained. Sarai's 
name is also changed into Sarah, and she is 
blessed. God promised them a son, and com- 
manded that his name be called Isaac; in him 
God promised to establish his covenant. 

xviii. — Abraham entertained three angels, 
who renewed the promise to him of having a 
son. God revealed to Abraham the destruc- 
tion of Sodom, with whom Abraham interceded 
for Lot and his family. (See Gen. xix. 20.) 
xx. — Lot is commanded, lor the preserva- 
tion of himself and his family, to got out of 
Sodom, and to flee to the mountain: but by 
much entreaty he obtained leave to go into 
Zoar. Sodom, Gomorrah, and all the cities 
in the vale of Siddim. with ail the inhabitants 



280 The Sabbath. 

b. c. of them, are for the most horrible sins de- 
stroyed by fire and brimstone from heaven. 
The Dead Sea remains a monument thereof 
unto this day. Lot's wife, for looking back 
upon Sodom, contrary to God's command, is 
turned into a pillar of salt ; and Lot himself, 
fearing to continue at Zoar, leaves the plain 
country, and went to 1he mountain, carrying 
his two daughters with him. 

2059. xxi. 2. — Isaac born in the 100th year of 
Abraham's age. Not long alter, to Lot are 
born Moab and Ammon, his sons at the same 
time, and his grandsons. 

2055. 9, 10. — Hagar and Ishmael, at Sarah's 
request, are cast forth. 

2041. xi. 15. — Salah, the fourth from Noah died. 

2034. xxii. — God tempted Abraham to offer Isaac. 
Abraham gave proof of his faith and obedi- 
ence. 

2022. xxiii. — Sarah died at Hebron in Canaan, in 
the 127th year of her age. 

2019. xxiv. — Isaac married Rebekah the daughter 
of Bethuel, the son of Nahor, in the 40th year 
of his age. 

1999. xxv. 24. — Jacob and Esau born in the 60th 
year of their father Isaac's age. 



Chronological Index. 281 

B.C. 

1984. 7. — Abraham died, aged 175 years. 

1959. xxvi. 34. — Esau, aged forty years, married 
Judith the daughter of Beeri the Hittito, and 
Bashemath the daughter of E ion. the Hittito. 

1937. xxv. 17. — Ishmael died, aged 137 years. 

19S0. xxvii., xxviii., xxix. — Jacob, by his mother's 
instruction, obtained the blessing from Isaac 
his father, which was designed for Esau. 
Upon which he is forced to flee into Mesopo- 
tamia, to shun his brother's rage. Upon the 
way are foretold unto him in a vision the 
blessings of his posterity. At length he went 
to his uncle Laban's house, and covenanted to 
serve him seven years for his daughter Bachel. 

1923. After Jacob had served seven years for 
Rachel, Laban deceived him by giving him 
Leah; and Rachel is also given him to wife, 
upon condition of serving him seven years 
more. 
Of Leah arc born, 

1922. 32.— Reuben, 

1921. 33.— Simeon, 

1920. 34.— Levi, 

1919. 35. — Judah, from whom the Jews receive 
their denomination. 

1915. xxx. 23, — Rachel, having been long barren, 



282 The Sabbath. 

B.C. at length bears Joseph. Jacob, desiring to 
depart, is persuaded by Laban to serve six 
years more for some part of his flock. 

1909. xxxi. — Jacob, after he had been twenty 
years in Mesopotamia, sets forward on bis 
journey homeward, without . acquainting his 
father or his brothers-in-law. 

xxxii. — Rachel steals her father's gods, and 
is pursued by Laban. Jacob by his prudence 
is reconciled to his brother Esau. He 
wrestled with an angel at Peniel, and is called 
Israel. 

xxxv. 16-18. — Benjamin is born, and Rachel 
died. Some think that Job lived about this 
time. 

1892. xxxvii. — Joseph is bated by his brethren? 
and is sold to merchantmen. Ishmaelites and 
Midianites, who carry hiin into Egypt, where 
he is sold to Potiphar, an officer of Pharaoh, 
and by him made overseer of his house. 

1881. xxxix., xl. — Joseph resisted the temptations 
of his master's wife ; he was falsely accused 
by her, and cast into prison. He interpreted 
the dreams of Pharaoh's butler and baker, 
which came to pass according to his interpre- 
tation. 



Chronological Index. 283 

B c. 

1879. xxxv. 28. — Isaac died, aged 180 years, and 
was buried by his sons ; Jacob and Esau. 

1878. xli. 25. — Joseph interpreted Pharaoh's two 
dreams ; he gave Pharaoh counsel, and was 
made governor of the whole land of Egypt. 

47, 50. — Here begin the seven years of 
plenty in the land of Egypt. About this time 
Manasseh and Ephraim, Joseph's two sons, are 
born of Asenath, daughter of Potipherah. 
priest of On. 

1871. 54. — Here begin the seven years of famine. 

1870. xlii. 1, 4.'— Jacob sent his ten sons to buy 
corn in Egypt; they are imprisoned by Joseph 
for spies, but are set at liberty on condition of 
bringing Benjamin, and Simeon is kept as a 
pledge. 

xliii., xlv. — Jacob was with much difficulty 
persuaded to send Benjamin. Joseph made 
himself known to his brethren, and sent for 
his hither by command from Pharaoh. 

L870. xlvi. — Jacob having offered sacrifice to God 
that his son Joseph was yet alive, went with 
all his family into Egypt in the third, year of 
the famine, and L30th year oi' his age. He 
was seated in the Land of Goshen. 

1867. Joseph, received all the money, lands and 



284 The Sabbath. 

B.C. cattle of the Egyptians for bread; only the 
lands belonging to the priests he did not buy. 

1S52. xlviii., xlix. — Jacob adopted. Ephraim and 
Manasseh, and blessed them, and all his sons; 
prophesied the descent of the Messiah from 
Jndah, and. died, aged 147 years, seventeen 
whereof he lived in Egypt. He was with 
great pomp carried into Canaan, and buried 
in the sepulchre of his father. 

1805. L — Joseph on his death bed prophesied to 
his brethren their return to Canaan; took an 
oath of them to carry his bones out of Egypt, 
and died, aged 110 years. 

The book of Genesis ends in the death of 
Joseph, containing the history of 3748 years; 
next to which in order of time the book of 
Job follows, written (as it is generally 
believed) by Moses. 

1783. Levi died in Egypt, aged 137 years. He 
was grandfather to Moses and Aaron. 

1740. Exodus i. 8. — Here begins the bondage of 
the children of Israel, when a king rose up in 
Egypt, who knew not Joseph. 

1737. vii. 7. — Aaron born three years before his 
brother Moses, 83 years before the departure 
of the children of Israel out of Egypt. 



Chronological Index. 285 

b. c. i. 15, 22. — Pharaoh, having in vain com- 
manded the Hebrew mid wives to destroy all 
the males of the Israelites, sent forth an edict, 
charging that they be all cast into the river. 

1734. ii. 1, 5, 10.— Moses* is born, who, being hid 
in the flags by the river's side, is found by 
Pharaoh's daughter, and becomes her adopted 
son. 

1604. Moses, in the 40th year of his age, having 
slain an Egyptian, whom he saw contending 
with a Hebrew, fled into Midian, where he 
married Zipporah, the daughter of Reuel, or 
Jethro, a priest, and lived with him forty 
years. Caleb, the son of Jcphimneh, born. 

1654. Ex. iii. — Whilst Moses kept his father-in- 
law's sheep at Mount Horcb, God appeared to 
him in a burning bush, and sent him to 
deliver Israel. 

v. — Moses and Aaron, having declared 
to Pharaoh the message on which they were 
sent unto him from God, were charged by him 
as heads of a mutiny, and sent away with 
many bad words; and more grievous labors 
were forthwith laid upon the Israelites. 

vii. 7; Psalms lxxviii, ov, — Moses bei 
now 80, and Aaron 83 years ol' age. urged 
thereunto by God, return again unto Pharaoh, 



286 The Sabbath. 

b. c. where the magicians by their sorcery imitating 
the miracle of Aaron's rod turned into a 
serpent, made Pharaoh more obstinate than he 
was before. Wherefore God by the hand of 
Moses laid ten plagues upon the Egyptians. 

PERIOD V. — FROM THE EXODUS TO THE FOUXDATPOX 

OF THE TEMPLE. 
B C. 

Exodus xii. 11. — Upon the fourteenth day 
of the first month (which was Friday, April 
the 4th. with us), in the evening, the passover 
was instituted. 
1654. 29, 41.— Upon the fifteenth of the same 
month, at midnight, the first-born of Egypt 
being all slain, Pharaoh and his servants made 
haste to send away the Israelites; and they 
went out of bondage, being the complete term 
of 430 years from the first pilgrimage of their 
ancestors, reckoning from Abraham's departure 
out of Charran. 

xiv. — At the Red Sea, Pharaoh with his 
host overtook them; Moses divided the waters 
with his rod, and the children ol Israel passed 
through on dry ground unto the desert of 
Etham. Pharaoh and his army followed ; they 
were all overwhelmed by the waters coming 
together. 

xvi. — Upon the fifteenth day of the second 



Chronological Index. 287 

month (being Monday, May the 5th, with us), 
the Israelites came to the wilderness of Zin, 
which lies between Elim and Sinai, where, for 
want of food, they murmured against God and 
their leaders. About the even-tide God sent 
them quails., and the next morning rained upon 
them manna from heaven ; and upon that kind 
of bread they lived during forty years. An 
omcr of it was preserved for a memorial. On 
the Mosaic Sabbath, which was the twentieth 
day of the second month (being Saturday, May 
the 10th, with us), no manna fell. 

xvii. 1-7. — At Rephidira, which was the 
eleventh place of their encamping, the people 
murmured for want of water ; Moses gave them 
water, by striking the hard rock in Horcb 
with his rod. 

8-13. — The Amalekites, falling upon the 
rear of the Israelites, were discomfited by 
Joshua, whilst Moses held up his hands to 
God in prayer. 

XX. — God published his law. contained in 
the Ten Commandments, with a terrible voice 
from Mount Sinai, on the fifth day of the third 
month (with us. Sunday, the 25th day i>f Ma} ), 

xxi., xxii., xxiv. — The people being in great 



288 The Sabbath. 

fear, God gave them sundry other laws, which 
being written in the book of the covenant. 
Moses proposed them to the people. 

9, 18 ; xxv.— Moses and Aaron, Nadab and 
Abihu, and seventy men of the elders of Israel? 
went up into the mount, and there beheld the 
glory of God ; the rest returning, Moses with 
his servant Joshua abode there still, and 
waited six days, and upon the seventh day 
God spoke unto him, and there he continued 
forty days and forty nights, eating no meat all 
that while, nor drinking water (Deut. ix. 6). 
where he received God's command touching 
the frame of the tabernacle, the priests' gar- 
ments, their consecration, sacrifices, and other 
things comprised in this and the six following 
chapters. 

xxxi. 18 ; xxxii. — At the end of forty days, 
God gave Moses the two tables of the law in 
stone, made l>y God's own hand, and written 
with his own finger; bidding him withal 
quickly to get him clown, for that the people 
had already made to themselves a molten calf 
to worship. Moses by prayer pacified God, 
and went down from the mount, and seeing the 
people keeping a festival in honor of their idol 



Chronological Index. 289 

b. c. in the camp, lie broke the tables of the law at 
the foot of the mount; for which the Jews 
keep a solemn fast unto this day. 

1654. 20, 28. — Moses having burnt and defaced 
the idol, put 3000 of the idolaters to death by 
the hands of the Levites. 

xxxiv. — God commanded Moses to frame 
new tables of stone, and to bring them with 
him into the mount. Moses brought them the 
next morning, and while he stood in the cleft 
of a rock, God passed by, and showed him a 
glimpse of his glory. 

10. — God renewed his covenant with his 
people, and upon certain conditions gave them 
his laws again. 

xxxix.— In the first six months of this year, 
the tabernacle, the ark of the covenant, the 
altar, the table of shew-bread, the priests" 
garments, the holy ointments, the candlestick, 
and other utensils and vessels belonging to 
the sacrifices, were finished in the desert at 
Mount Sinai, and were brought unto Moses. 

1 653. xl. — The tabernacle was set up and anointed 
with holy oil. Aaron and his sons were 
consecrated for the priesthood. 

Lev. x. — Xadab and Abihu, for offering 
1!) 



290 The Sabbath. 

b. g. strange fire, were struck dead in the place by 

fire from heaven. 
1653. Numb. vii. — The princes of the tribes 
presented their offerings toward the dedication 
of the tabernacle. 

ix. — The second passover was instituted. 

x. 29 ; Exodus xviii. — Jethro, who was also 
called Hobab. brought his daughter Zipporah, 
with her two sons, Gershom and Eliezer, 
which were left with him, to his son-in-law 
Mosesv 

Numb. xi. 31. — The people lusted for flesh f 
God gave them quails in wrath, and sent 
withal a most grievous plague among thera. 

xii. — God rebuked the sedition of Miriam 
and Aaron, and maintained Moses' right. 

xiii. — From the wilderness of Paran, near 
Kadesh-barnea, twelve men were sent (among 
whom were Caleb and Joshua) to discover the 
land of Canaan. Returning they brought with 
them a branch of a vine, with a cluster of 
grapes upon it. Ten of the twelve so sent 
spoke ill of the country, declared it barren, 
and magnified the cities for their strength, and 
the giantly stature of the inhabitants. 

xiv, — The people, terrified with this relation, 



Chronological Index. 291 

B. c. were about to return into Egypt, from which 
Caleb and Joshua endeavoring to dissuade 
them were like to be stoned. At this, G-od 
was so provoked that he threatened to destroy 
them, but was prevailed upon by Moses 
through his prayers to spare them. Never- 
theless he denounced that all who were then 
twenty years old and upward (except Caleb 
and Joshua) should die in the wilderness. 
The men who raised the evil report were all 
destroyed by sudden death. Some endeav- 
oring to enter upon the promised land, contrary 
to the command of God, were smitten by the 
Amalekites and Canaanites. 

1634. Numb, xvi., xvii. — Korah, Dathan, and 
Abiram, for raising a mutiny against Moses 
and Aaron, were swallowed alive into the 
earth, and 250 of their associates. Twelve 
rods being brought by twelve princes, and laid 
in the sanctuary, Aaron's rod only budded 
and brought forth almonds, and was laid up 
before the ark, for a memorial to those who 
should afterwards be given to rebellion. 

1615. xx. 1. — Here Miriam, the sister of Moses 
and Aaron died. 
2, 12. — The people again for want oi' water 



292 The Sabbath. 

b. c. murmur against Moses and Aaron, whom when 
God had commanded to call water out of the 
rock only by speaking to it, Moses, being- 
moved through impatience, speaks unadvised- 
ly with his lips, and strikes the rock thrice 
with Aarqn's rod, and thereby draws water 
from it; but for transgressing God's command, 
they are both debarred from entering into the 
land of TJanaan. 

23, 28. — In the fifth month of this year Aaron 
died at Mosera, on the lop of mount Hor, at 
the age of 123 years, leaving his son Eleazar, 
his successor, in the high priesthood. 

1615. xxxi. 5, 9. John iii. 14. 1 Cor. x. 9.— 
The people murmuring are plagued with fiery 
serpents, whereof many die ; upon their re- 
pentance God commands that a brazen serpent 
be made and lifted up upon a pole ; that as 
many as look on it may live. 

Numbers xxi. — About the latter end of this 
year, all those who at Kadesh-barnea mutinied 
against God being dead ; the Israelites encamp 
at mount Pisgah. 

21-25. — Sihon, king of the Amorites, refusing 
them passage through his country, is slain, and 
the Israelites possess his land. 



Chronological Index. 293 

B. C. 

1614. 33-35. — Og, the king of Bashan, coming out 
against Israel, is destroyed with all his peo- 
ple, not one left alive, and his country possessed 
by the Israelites. 

xxii. 1, 2.-— After these victories the Israel- 
ites set forward, and encamp in the plains of 
Moab. 

3. Joshua xxiv. 9. — Balak, king of Moab, 
considering what the Israelites had done to 
the Amorites, fears, lest under pretenci 
passing through his country, they should pos- 
sess themselves of his whole kingdom, takes 
counsel' with the princes of the Midianites his 
neighbors, and sends for Balaam, a soothsayer 
out of Mesopotamia, to come and curse the 
Israelites, promising him great rewards for 
his labor; purposing afterwards to make war 
upon them. 

Numbers xxii. 7, 35. — Balaam, forewarned 
of God, refused at first to come ; but being 
sent for a second time, he importuned God to 
let him go, and went with a purpose to curse 
Israel; but God, offended thereat, made the 
dumb ass of this wizard, on which he rode, to 
speak in a man's voice, to reprove his folly. 

2 Pet. ii. 15, 16. Numb, xxiii. Deut, \.\iii. 



294 The Sabbath. 

B.C. 5. Joshua xxiv. 10. Numb. xxv. 1, 3. — Ba- 
laam twice offered sacrifice, and would have 
cursed Israel, to gratify Balak, but being forced 
thereto by the Spirit of God, instead of curs- 
ing, he blessed them altogether ; foretelling 
what felicity attended them, and what calami- 
ties should befall their enemies. 

1614. Deut. iv. 3. Psa. cvi. 28. Rev. ii. 14. 1 
Cor. x. viii*. Numb. xxv. — By his advice the 
women of Moab and Midian are set to work 
to turn the Israelites away to idolatry. Where- 
fore God commands Moses first to take all the 
ring-leaders of this disorder, and to hang them 
up before the sun, and then give order to the 
judges to put to death all such as had joined 
themselves to Baal-peor. Last of all, God 
sends a plague upon the people, whereof die 
23,000 men in one day : which added to them 
which were hanged and killed with the sword, 
amount in all to 24,000. 

Phinehas, the son of Eleazar, by killing Zim- 
ri, the chief of his father's family, and Cozbi, 
the daughter of Zur, a prince of the Midianites, 
appeased the wrath of God, and the plague 
ceased. God therefore settled the high priest- 
hood forever upon the house of Phinehas, and 



Chronological Index. 295 

b. c. commanded that war be made upon the Midi- 
anites. 

1614. Psa. cvi. 30. Numb. xxvi. 1-17. — Moses 
and Eleazar, by God's command, in the plain 
of Moab, near unto Jordan, over against Jeri- 
cho, number the people from twenty years old 
and upwards, and find them to be 601,730 men, 
besides the Levites, whose number, reckoning 
them from one month old and upwards was 
23,000 ; and then Moses received command for 
the distribution of the land of promise among 
the Israelites. 

xxvii. 1, 2. — The daughters of Zelophehad 
had their father's land parted among them, 
for want of male issue ; this occasions the law 
for succession in heritages to be made. 

12-23. Deut. iii. 26-28.— God signifies to 
Moses that he shall die, and Joshua is there- 
upon declared to be his successor ; upon whom 
Moses lays his hands, and gives him instruc- 
tions. Several laws are made. 

Numb. xxxi. Josh. xiii. 21, 22. — Twelve 
thousand of the Israelites under the command 
of Phinehas vanquish the Midianites, and put- 
to the sword all the males among them, with 
their five princes, and among them Zur, the 



296 The Sabbath. 

B.C. failier of Cozbi, and Baalara the wizard; but 
they save the women alive : at which Moses is 
wroth, and commands that every male child, 
and all the women, except such as be virgins, 
be killed. 

1614. Numb, xxxii. Dent. iii. Josh. xiii. and 
xxii.-t-The lands which belonged to Sihon and 
Og, namely, all from the river Anion to mount 
• Hennon, Moses divides and gives to the tribes 
of Reuben and Gad, and the half-tribe of Ma- 
nasseh ; so that their possessions lay on the east 
side of Jordan ; nevertheless they assist the rest 
of the tribes in all their wars, till they have 
subdued the Canaanites, and possessed the 
promised land. 

Dent, xxvii. xxvili. — Moses commands the 
people, that in their passage over Jordan they 
shall set up great stones, and engrave the Ten 
Commandments on them, with the form of 
blessing upon mount Gerizim, and of cursing 
on mount Ebal, exhorting them to observe the 
law of God, by setting before their eyes the 
benefits that would ensue. 

xxxiii. — Moses now drawing near to his 
end, blessed every tribe in particular, by way 
of prophecy, save only the tribe of Simeon. 



Chronological Index. 297 

B. C. 

1014. xxxiv. — in the 12th month of this year ho 
went up to mount Nebo, and from thence be- 
held the land of promise, and there died, aged 
120 years. 

Here ends the Pentateuch, or live books of 
Moses, containing the history of 3938 years 
and a half, from the beginning of the world. 

Josh. ii. — Joshua being confirmed in his 
government by God, sends forth spies from 
Shittim to the city of Jericho, who. being har- 
bored by Rahab, are privately sent away, when 
search is made for them. 

iii. iv. — Upon the tenth day of the first 
month, (our Monday,) the day that the Pas 
chal Lamb was to be chosen out of the flock, 
the Israelites under the command of Joshua, a 
type of Jesus Christ, go up out of the river 
Jordan into the promised land of Canaan. 

v. 10.— Upon the 14th day of the same 
month, in the evening, the Israelites celebrate 
their first passovor in the laud of Canaan. 

Josh. v. 11, 12.— Next day after the pass- 
over manna ceased to (all. 

13. — Our Lord Jesus, Captain of his Fa- 
ther's host, appears to Joshua, the typical 
Jesus, before Jericho, with a drawn sword Iu 



.298 The Sabbath. 

b. c. bis hand, and promised there to defend his 
people. 

1614. vi. — Jericho, the ark of the Lord having 
been carried round about it, is taken the 
seventh day, the walls thereof falling down 
at the sound of the priests' trumpets. 

vii. viii. — The Israelites besiege Ai, and are 
smitten, by their enemies, God having aband- 
oned them for sacrilege committed by Achan. 
30-35. — On mount Ebal, according to the 
law made, is an altar erected, and the Ten 
Commandments engraven on it; the blessings 
and cursings are repeated on mount Ebal and 
mount Gerizim, and the book of the law read 
in the ears of the people. 

ix. — The kings of Canaan combine against 
Israel ; only the Gibeonites craftily find a way 
to save their own lives by making a league with 
them. 

Ex. xxiii. 10, 11 — From the autumn ol this 
year, after the failing of manna, they began to 
till the ground; the rise of the sabbatical 
years is to be taken from this date. 

1608. Josh, xxiii. — Joshua, now grown old, is com- 
manded by God to divide all the land on the 
west of Jordan among the nine tribes remain- 



Chronological Index. 299 

b. c. ing, and the other half-tribe of Manasseh. The 
Lord and his sacrifices are the inheritance of 
Levi. 

1608. xi. — The rest of the kings, with whom Joshua 
had waged war for six years, resolve to set 
upon him with united forces : but Joshua came 
upon them unawares, slew them, and possessed 
their countries. 

1607. The first sabbatical year, or year of rest; 
from hence the year of Jubilee, or every fifty 
years' space is to be reckoned. 

xviii. — The tabernacle is set up at Shiloh, 
(thought to be the same with Salem.) 

xxii. — The Reubenites, Gadites, and the 
half-tribe of Manasseh, with a blessing, are 
sent home to their possessions on the other 
side of Jordan. 

1589. xxiii. xxiv. — Joshua gathers together all 
Israel, exhorts them to obedience, having led 
the Israelites 25 years, briefly recited God's 
benefits to them, renewed the covenant be- 
tween them and God, and died, 110 years 
old. (See Josephus, v. 1, 29.) 

Judges ii. 7, iii, 6, 7. — After the decease oi 
Joshua, and the elders who on (lived him. ami 
who remembered the wonders which God had 



300 The Sabbath. 

B. c. wrought for Israel, there succeeded a genera- 
tion of men which forgot God, and mingle 
themselves with the Canaanites by marriage, 
and worship their idols. In this time of an- 
archy and confusion, when every man did that 
which seemed right in his own eyes, all those 
disorders were committed, which are reported 
in the live last chapters of the Book of Judges ; 
to wit, the idolatry of Micah and the children 
of Dan ; the war of the Benjamites, and the 
cause thereof. 

1560. S.— ■ God. being highly provoked, gave them 
up into the hands of Cushan, king of Mesopo- 
tamia: which first calamity of theirs holds 
them but eight years. 

J 552. 9-11. — Othnielj the son of Kenaz, and son- 
in-law to Caleb, stirred up by God as a judge 
and avenger of his people, defeats Cushan. 
and delivers the Israelites out of bondage; 
and the land rested forty years after the first 
rest which Joshua procured for them. 

1512. 12, 14.— Othniel dying, the Israelites fell 
again to sin against God, and are given over 
into the hands of Eglon, king of Moab, who, 
joining with the Ammonites and the Amale- 
kites, overthrows the Israelites, and takes Jeri- 



Chronological Index. 301 

iJ. c. cho ; and this second oppression continued 
eighteen years. 

1494. 15, 30.— Ehud, the son of G-era, is raised 
up by God to be an avenger of his people ; 
for feigning a message to Eglon, he runs 
him through with his danger; then getting 
away, he gathers all Israel into a body on 
mount Ephraim, and slays 10.000 of the most 
valiant men of Moab : and the land rested 
eighty years after the former rest obtained by 
Othniel. 

31.— After him. Shanuar, the son of Anath, 
slew 600 Philistines with an ox-goad, and he 
also avenged Israel. 

1414. iv. 1-3.— The Israelites, after the death of 
Ehud, returning to their old sin. are given up 
by God into the hands of Jabin, kino; of Ca- 
naan ; and this thraldom continued twenty 
years. 

1394. 5. — Deborah, the wife of Lapidoth, a pro 
phetese, who at this time judged Israel in mount 
Ephraim, and Barak of the tribe of Naphtali, 
being made captain of the host of [sracl, in 
sight of Megiddo, overcame Sisera, captain ot 
Jabin's army, whom Oael, the wife oi ffebcr 
the Ivenite, afterward killed in her own ten:. 



302 The Sabbath. 

b. c. For a memorial of which victory Deborah com- 
posed a song ; and the land rested forty years 
after the former rest obtained by Ehud. 

1354. vi. 1. — The Israelites sinning again are de- 
livered into the hands of the Midianites ; which 
fourth thraldom lasted seven years. Here- 
upon they cry unto God for help, and are re- 
proved by a prophet. 

1347. vii., viii. — Then Gideon, the son of Joash, 
of Manasseh, is by an angel from God sent to 
deliver them. 

1307. viii. 33. — Gideon died, and the Israelites 
falling back again to idolatry, worship Baal- 
berith for their god. 

1307. Judges ix. 1, 2, 22. — Abimelech, the son of 
Gideon, purposing to get to himself the king- 
dom which his father had refused, slew seventy 
of his brothers all upon one stone ; and having, 
by the help of the Shechemites, been made 
king, Jotham, the youngest son of Gideon, who 
only escaped Abimelech, from the top of mount 
Gerizim expostulates with them for the wrong 
they had done his father's house. 

22, 50, 2 Sam. xi. 21. — Abimelech, having 
reigned three years over Israel, Gaal,aShechem- 
ite, conspires against him ; which being dis- 



Chronological Index. 303 

b. c. covered to him by Zebul, he utterly destroys 
the city of Shechem. 

1304. Judges x. 1, 2. — Tola, the son of Puah, after 
Abimelech, judged Israel twenty-three years. 

1281. 3. — Jair, the Gileadite, succeeds Tola, and 
judged Israel twenty-two years. 

1259. 8. — The Israelites, forsaking again the true 
God, fall to worship the gods of several na- 
tions, and are given up into the hands of the 
Philistines and Ammonites; which fifth thral- 
dom lasted eighteen years. 

1241. xii. 7. — Jephtliah, the Gileadite, being made 
captain of the host of Israel, subdues the Am- 
monites ; before the battle he vows his daugh- 
ter unawares to be offered in sacrifice, and 
afterward performs it. He judged Israel six 
years. 

1235. 9 — Ibzan, the Bethlehemite, succecde Ueph- 
thah and judged Israel seven years. 

1228. 11. — Elon, the ZebulonHe, succeeded Ibzan 
and judged Israel ten years. 

1218. 13, 14. — Abdon, the Ephraimite, succeeded 
Elon, and judged Israel eight years. 

1210. xiii. 1 ; xv. 2(J. — Servitude to the Philistines, 
which lasted forty years, including twenty 
years of the judgeship of Sampson, 



304 The Sabbath. 

B.C. 

1170. 1 Sam. iv. 18.-— Eli the high priest (in whom 
the high priesthood was translated from the 
family of Eleazar to Ithamar's) succeeded Ab- 
don, and judged Israel forty years. 

1110. vii. 10-17. — After twenty years the Israel- 
ites, by Samuel's persuasion, solemnly repented 
at Mizpeh, and, upon their conversion, God 
by thunder from heaven, delivered them from 
the invasion of the Philistines, who were 
subdued, the hand of the Lord being against 
them all the days of Samuel, who judged 
Israel twelve years. 

1098. viii.: Hoseaxiii. 10; 1 Sam.xi. 12.— Samuel, 
having grown old, took for iris assistance in 
his government his sons ; by whose ill 
management of affairs, the Israelites required 
a king to be given them. 

xvii. 12.— David, the son of Jesse the 
Ephrathite, born at Beth-iehem-judah, thirty 
years before he succeeded Saul in ,the 
kingdom. 

xvi. 11. — God rejected Saul, and sent 
Samuel to Beth-lelicm, there to anoint David 
king, whom Saul ever alter extremely per- 
secuted. 

xviii. — Yet Jonathan, Saul's son, loved him 



Chronological Index. 305 

B. c. and oftentimes rescued him from Saul's cruelty. 
1098. xxiv. — David, having Saul twice in his 
power, forbore to hurt him. 

xxviii. — Saul, seeing the army of the 
Philistines, was in great fear; and (Samuel 
being now dead) went to En-dor to consult 
with a witch; the woman raised an apparition 
of Samuel, and Saul received from it that 
dreadful doom which befell him. 

2 Sam. ii. 8. — Abner, who". -was captain of 
the host of Saul, carried Ishbosheth, Saul's son, 
to Mahanaim, and there made him king over 
the rest of Israel. 
1056. 12-32, iii. — After two years there arose 
frequent and mortal skirmishes between a 
party of men on David's side, headed by Joab, 
Davids nephew, and another party on Ishbo- 
shech's side, whereof Abner was chief. But 
the former still grew stronger and stronger. 

21, — Abner, affronted by Ishbosheth, re- 
volted to David, and dealt with the chief men 
of Israel to transfer the whole kingdom unto 
him. 

iv. 2-7. — Baanah and Rechab murdered 
their lord and master [shbosheth, as he laid 
resting himself upon his bed. They brought 
20 



306 The Sabbath. 

b. c. his head to David, who in detestation of their 
treason caused them immediately to be put to 
death. 

1056. v. — The captains and elders of all the 
tribes, coming to Hebron, anointed David a 
third time, and made him king over all Israel. 

1 Chron. xi; 2 Sam. v. — David/ with all 
Israel, marched to Jerusalem against the 
Jebusites, and took the fort of Zion, and called 
it the city of David, and made Jerusalem the 
seat of his kingdom, and reigned there over all 
Israel 33 years. 

vi. ; 1 Chron. xvi. ; 2 Chron. i. 4. — The ark 
of the covenant, which was brought from Grilgal 
to Shiloh, was this year brought from Kirjath- 
jearim out of the house of Abinadab, and 
placed in Zion, 30.000 choice men ol Israel 
attending it, and singing the 68th Psalm. 

2 Sam. vii.; 1 Chron. xvii., xxii. ; 2 Sam. 
viii. ; 1 Chron. xviii. — David, then dwelling 
in his house of cedar, which he had built, and 
living in a full and perfect peace, imparted to 
Nathan the prophet his purpose of building a 
house for God; but was answered from God 
that this was a work which should be done 
not by him, because he was a man of blood 



Chronological Index. 307 

♦ 

B. c. and trained up in war, but by his son Solomon, 
a man of peace, who should be born unto him. 
1056. 2 Sam. xv.—- Absalom, having got chariots 
and horses, and a guard to attend him, 
insinuated himself into the favor of the people; 
and stole away their hearts from his father 
David. 

7. — The next year, under pretence of a vow, 
he obtained leave to go to Hebron, where, 
by Ahithophel ; s counsel, he broke out into 
open rebellion, and forced his father to fly 
from Jerusalem. 

xvii. — Ahithophel, because his counsel in all 
matters was not followed by Absalom, hung 
himself. 

xviii. — Absalom, having lost 20,000 men* 
fled, and a bough of an oak catching hold of 
him, he there hung, and was run through by 
Joab. 

xxiv.; 1 Chron. 21. — David, tempted by 
Satan, commanded Joab to number the people. 
God, offended thereat, sent a prophet to put 
three plagues to his choice, viz. the famine, 
sword, or pestilence. David chose to (all into 
the hands of a merciful God, rather than into 
the hands of men. So God sent a pestilence 
whereof 70,000 men died in one day. 



308 The Sabbath, 

b. c. 1 Kings xiv. 21. — Rehoboam was born unto 
Solomon. 

10j8. ii. — David, having given instructions to his 
son Solomon, died, after lie had reigned in 
Hebron seven years and six months, and 
thirty-three years in Jerusalem over all Israel, 
iii. 1 : 2 Chron. viii. 11 j 1 Kings iii. 5. — 
Pharaoh, king of Egypt, gave his daughter in 
marriage to Solomon, 

The Lord appeared to Solomon in a dream, 
and bade him ask what he would, and it 
should be given him. Solomon asked wisdom ; 
God gave him wisdom from above, and added 
thereunto riches and honor. 

PERIOD VI. FROM THE FOUNDATION OF THE TEMPLE 

TO THE BURNING THEREOF. 
B.C. 

1015. 1 Kings vi. 1; 2 Chron. iii. 1. — Solomon 
laid the foundation of the temple, in the 640th 
year after the departure of the children of 
Israel out of Egypt. 

1008. 1 Kings vi. 38; viii. — Solomon's temple 

was finished in the eleventh year of his reign. 

having been seven years and a half in building- 

2 Chron. v., vi., vii. — Solomon this year, 

with great magnificence, celebrated the dedi- 



Chronological Index. 309 

b. c. cation of the temple ; at which time God gave 
a visible sign of his favor. 

1008. 1 Kings xi. : 2 Chron. ix. — Solomon, having, 
as it is with reason believed, forsaken his 
lusts and vanities, to which he had been too 
intemperately addicted, and written, as a 
testimony of his repentance, his book called 
the Preacher, died. He reigned forty years- 
978. 1 Kings xii. — The Israelites assembled at 
Shechem to crown Rehoboam, Solomon's son, 
king over all Israel. The people, by Jero- 
boam, sued unto him for a removal ot some 
grievances ; to whom Rehoboam, by the advice 
of young men, returning a harsh answer, 
alienated the hearts of ten tribes from him, 
who made Jeroboam king over them, and fell 
at the same time from the house of David, and 
from the true worship of God. 

25; xiv. 17; xii. 26. — Jeroboam, in the 
beginning of his reign, repaired Shechem, 
destroyed by Abimelech 325 years before, and 
there dwelt. Afterward, going over Jordan, 
lie built Fennel, and at length made Tir/.ah 
the seat of his kingdom. But fearing lest his 
new subjects, by going to Jerusalem to 
worship, might be induced to revoll from him, 



310 The Sabbath. 

b. c. lie devised a new form of religion, setting up 
978. two golden calves, the one at Bethel, the 
other at Dan, for the seduced people to bow 
down unto. 

xiv. ; 2 Chron. xi. — From the time of this 
dismal rent Rehoboam. reigned over Judah and 
Benjamin seventeen 3 T ears, and Jeroboam over 
Israel, or the other ten tribes, twenty-two 
years. 

xi. 14-17. — The Priests and Levites, and 
other Israelites who feared God, adhered to 
Rehoboam, and maintained the kingdom of 
Judah three years ; after which time Rehoboam 
fell to idolatry, and walked no more in the 
ways of David and Solomon. 

1 Kings xii. 22 ; xiii. 2. — Jeroboam sacri- 
ficing to his calf at Bethel, a prophet was 
sent unto him from God, who foretold the 
judgment which should one day be executed 
upon that altar, and the priests (viz, those 
whom Jeroboam had made of the lowest of 
the people) that served at it. Which prophecy 
then and there was confirmed by signs and 
wonders upon the king himself, and upon the 
altar. 

xiv. 25; 2 Chron. 12.— Shishak, king of 



Chronological Index. 311 

b. c. Egypt, spoiled Jerusalem and the temple; but 
the king and the princes repenting at the 
preaching of Shemaiah the prophet, God gave 
them not over to utter destruction. 

961. 1 Kings xv. — Abijam, the son of Kehoboam^ 
succeeded his father in the kingdom of Judah, 
and reigned, three years. 

2 Chron. xiii. — He obtained, a great victory 
over Jeroboam, killed 500,000 men in one 
battle, and took Bethel. 

958. 1 Kings xv, 8. — Asa, in the twentieth year 
of Jeroboam, succeeded his father Abijam, and 
reigned forty-one years. 

957. 25. — Nadab, in the second year of Asa, 
succeeded his father Jeroboam in the kingdom 
of Israel, and reigned not full two years. 
Included in the twenty-two years of his 
father's reign. 

956, 27.— Nadab at the siege of Gibbethon (a 
town of the Philistines) was slain by Baasha, 
of the tribe of Issachar, in the third year of 
Asa; and the same year, having made himself 
king over Israel, he utterly destroyed the 
whole race of Jeroboam, and reigned twenty- 
three years. 

2 Chron. xiv. 9, — Asa destroyed idolatry, 
and enjoyed ten years of peace* 



312 The Sabbath. 

b. c. xv. — Zerah the Ethiopian, with an innumer- 
able army, invaded Judah. Asa overcame 
him, sacrificed to God of the spoil,, and made 
a solemn covenant with God. He also deposed 
Maaehah, his grandmother, a great patroness 
of idolatry, brought unto the temple those 
things which his father and himself had con- 
secrated to God. and enjoyed a long peace. 

933. 1 Kings xvi. 6, 8 — Elah, the son of Baasha 
succeeded his father in the kingdom of Israel, 
and reigned one year. 

932. In the second year of his reign, and the 
twenty-seventh of Asa's, Zimri, one of his 
captains, conspired against him, killed him, 
and reigned in iris stead. As soon as he sat 
on the throne, he destroyed the whole family 
of Baasha; but the army, which then lay 
before Gibethon, made Omri their king, who 
presently besieged Tirzah. and took it; which 
Zimri seeing set'on fire the king's palace, and 
perished in the flames. 

21, 22. — The people of Israel were then 
divided into two factions ; one followed Tibni 
the son of Ginath, and endeavored to make 
him king; the other adhered to Omri. But, 
Tibni dying, Omri reigned alone in the thirty- 
first year of Asa. 



Chronological Index. 

e. c. 23.24-. — Omri liaviiijr reigned six years in 
Tirzali, removed the seat of his kingdom to 
Samaria, a place which he himself had built. 

921. 29'.— Ahab succeeded his father in the 
kingdom of Israel, and reigned twenty-two 
years in Samaria. lie did evil in the sight of 
the Lord above all that were before him. 

917. 1 Kings xxii. 41. — Jehoshaphat succeeded 
his father Asa, in the fourth year of Ahab, king 
of Israel, and reigned twenty -five years in 
Jerusalem. 

2 Ohron. xx. 31; xvii. 7, — Jehoshaphat, 
being settled in his kingdom, and having 
demolished the high places and groves, in the 
third year of his reign sent Levites with the 
princes to instruct the people in the law, 
God in the meantime subdued his enemies 
under him. 

1 Kings xx. — Ben-hadad, king of Syria, laid 
siege to Samaria., who, by direction of a 
prophet, was beaten off, and a vast number of 
the Syrians slain. 

xxi. — Ahab, not being able to persuade Naboth 
to sell him his vineyard, fell sick upon ir. 
Jezebel, his wife, suborning (also witnesses to 
accuse him of blasphemy, caused Naboth to bo 



314 The Sabbath. 

b. c. stoned, and put the king in possession of the 
vineyard. Whereupon the prophet Elijah 
denounced judgments against Ahab and Jeze- 
bel. Wicked Ahab repenting, God deferred. 
the judgment. 

901. xxii. 51 ; 2 Kings iii. 1. — Ahab, in the 
seventeenth year of the reign of Jehoshaphat, 
made his son Ahaziah his associate in the 
government of his kingdom. 

i. 1 7. — Jehoshaphat also made Jehoram 
his son copartner with him ; whence it is that 
Jehoram the son of Ahab, who succeeded his 
brother Ahaziah in the kingdom of Israel, in 
the eighteenth year of Jehoshaphat king of 
Judah, is said to have begun his reign in the 
second year of Jehoram the son of Jehoshaphat. 

1 Kings xxii. ; 2 Chron. xviii. — Ahab having 
got Jehoshaphat to assist him in the siege of 
Ramoth-gilead, before he went, he asked coun- 
sel of 400 false prophets, who promise him 
victory and success: but by Jehoshaphat's 
advice Micaiah, a true prophet of God, was con- 
sulted, who foretold his overthrow ; and ac- 
cording to his word Ahab was slain at Ramoth- 
gilead, and buried ax Samaria. 

2 Kings i. 1 ; iii. 5. — Ahab being dead, the 






• Chronological Index. 315 

b. c. Moabites revolt from Israel, who liad continued 
S(Jl. in subjection ever since king David's days. 

2 Sam. viii. 2 ; 2 Kings 1 ; 1 Kings xxii. — 
Ahaziah, king of Israel, lying ill of a fall, sends 
to consult Baalzebub, the god of Ekron, con- 
cerning his recovery. Elijah the prophet meets 
the messenger and tells him Ahaziah shall sure- 
ly die ; whereupon two captains with over fifty 
men apiece are sent to apprehend him, and 
bring him before the king; Elijah called fire 
from heaven, and destroyed both them and 
their companies. • A third captain with his 
fifty men being sent, and behaving himself 
submissively, Elijah went along with him ; the 
prophet certifies the king that he shall not 
come down from his bed alive. So Ahaziah 
died ; having governed (partly by himself, and 
partly together with his father), two years< 
900. 2 Kings iii. 1. — Jchoram succeeded his brother 
Ahaziah in the kingdom of Israel, in the latter 
end of the eighthteenth year of Jehoshaphat, 
and reigned twelve years. 

ii. 11. — Elijah was taken up into heaven in 
a fiery chariot. 

2 Chron. xxi. 2, 3. — Jehoshaphat grown old 
gave lo his sons manv gifts with fenced cities 



316 The Sabbath. 

b. c. in Judca; but his eldest son, Jehoram, he now 

more absolutely invested with the throne of ihe 
kingdom in the fifth year of Jehoram, king of 
Israel. 
892. 2 King« viii. 16; 2 Chron. xxi. 4. 5 : Genesis 
xxvii. 40; 2 Chron. xxi. 10,11. — Jehoram, 
now, by the death of his father, has the kino-. 
dom of Judah to himself, which he holds 
three years. He is no sooner settled on his 
throne, but he puts all his brethren to the 
sword, with many of the princes of Israel. At 
this time the Edomites, who ever since king 
David's time had lived in subjection to Judah, 
revolted, and (as it was foretold by Isaac), they 
forever shake off his yoke ; Libnah also, a city 
of the priests in the tribe of Judah, fell off 
irom him about this time. 

12-15. — Jehoram, following the counsel of 
his wicked wife Athaliah, the daughter of Ahab 
kino; of Israel, sets up in Judah, and even in 
Jerusalem itself, the idolatrous worship of 
Baal, and compels his subjects thereto; a let- 
ter which was left for him by Elijah the pro- 
phet, comes to his hands, which reproves him, 
and denounces all those calamities and pun- 
ishments which afterward befell him. 



Chronological Index, 317 

B. c. 2 Kings viii. 25. — Aliaziah succeeded bis father 
889. in the kingdom of Judah (having had part of 
the government bestowed upon him the year 
before), in the 12th year of Jehoram king of 
Israel, and reigned one year in Jerusalem. 
888. 28 ; xi. j 2 Kings x. — -Jehoram king of Israel, 
and Ahaziah king of Judah, led their armies 
to Ramoth'gilead against Ilazael, who had 
newly succeeded Bemhadad in the kingdom of 
Syria; Jehoram was dangerously wounded, 
and retired himself to Jezreel to be cured. 
In the meantime Elisha sent a young prophet 
with instructions to anoint Jehu the son of 
Jehoshaphat, the son of Nimshi, at Ramoth- 
giiead. king over Israel, and to open to him 
the will of God for the rooting out of the house 
of Ahab; who, being proclaimed king by the 
soldiers, marched straight to Jezreel, killed 
Jehoram in the field of Naboth, and caused 
Jezebel to be cast out at a window, where she 
was eaten by dogs. He despatched letters 
also to Samaria, and caused seventy of Ahab's 
children to be beheaded. Then taking with 
him Jehonadab the son of Rechab, lie came 
himself to Samaria, ami destroyed the v, 
family o\~ Ahab, and all the priests of Baal, he 



318 The Sabbath. 

b. c. departed not from the worship of Jeroboam's 

888. golden calves, but maintained that idolatry all 
the time of his reign, which was 28 years. 

2 Kings ix. ; x. — Jehu proceeded farther, 
and executed the divine vengeance upon the 
idolatrous house of Judah ; he pursued Aha- 
ziah, who fled towards Megiddo, and overtak- 
ing him at Gur caused him to be killed in his 
chariot. G-oing also to Samaria, he met 42 of 
Ahaziah's kinsmen, whom he caused to be slain. 

887. xi; 2 Chron. xxii. 10. — Athaliah the daughter 
of Ahab, seeing her son Ahaziah dead, usurped 
the kingdom, destroying those that had right 
to the succession ; but Jehosheba the daughter 
of king Jehoram, and wife to Jehoiada the high 
priest, took Jehoash, being then an infant, and 
son to her brother Ahaziah, and hid him in the 
temple, and so saved him from that massacre 
which was made of the rest of the blood royal. 

881. 2 Kings xi. ; 2 Chron. xxxiii. — Jehoiada, 
the high priest, brought m out Jehoash, now 
seven years old, and anointed him king; 
caused Athaliah to be slain, and restored the 
worship of the true God, destroying the house 
of Baal, and commanding the idolatrous priest 
Mattan to be killed before his altars. Jeho- 



Chronological Index. 319 

B. c. ash, then beginning his reign in the seventh 
881. year of Jehu, reigned forty years in Jerusa- 
lem. 

2 Kings xii. 7.— Jehoash, in the twenty- 
third year of his reign, gave order for the 
repair of the temple, committing the charge 
thereof to Jehoiada the high priest. 
859. xiii, 1.; viii. 12.-— Jehoahaz succeeded his 
father Jehu in the kingdom of Israel, and 
reigned seventeen years : during all which 
time Hazael, king of Syria! oppressed him, and 
exercised all those cruelties upon the Isra- 
elites, winch Elisha the prophet had foretold. 
xiii. 10. — Jehoash, the son of Jehoahas, 
king of Israel, was taken into the consortship 
of that kingdom by his father in the twenty- 
seventh year of Jehoash king of Judah, and 
reigned sixteen years., 

2 Chrou. xxiv. ; 2 Kings xii. 20.— Zechariah, 
the son of Jehoiada the high priest, lor 
reproving the people of Judah thai fell to 
idolatry after the decease of Jehoiada, was 
stoned to death in the court of the house ol 
the Lord, by the commandment of kinu' 
Jehoash, who the next year after was murdered 
by some of his servants, as he lay in his bed, 
and Amaziaji his son succeeded him. 



320 The Sabbath. 

e. c. xiii. — Jehoahaz died, and Jehoash Ills son 
842". succeeded in tlie kingdom of Israel. Xot long 
after his father's funeral he visited Elisha the 
prophet, then lying sick, and with many tears 
asked counsel of him, who promised him 
victory over the Syrians. A dead man was 
brought to life by being laid in Elisha's grave. 
2 Kings xiv. 23. — Jehoash died fifteen 
years before Amaziah, and Jeroboam the 
second, his son, reigned in Samaria forty-one 
years. 
812. xiv.; 2 Chron. xxv. — Amaziah, finding a 
conspiracy against him at Jerusalem, fled to 
Lachish, where he was murdered ; after whom 
came his son Uzziah, or Azariah, in the 
twenty-seventh year of Jeroboam the second, 
and reigned fifty-two years in Jerusalem, 
making an interregnum of eleven years before 
Uzziah's reign. 

Jonah iii. ; Matt. xii. 41. — Jonas of Gath- 
hepher, a town belonging to the tribe of Zeb- 
ulon. in Galilee of the Gentiles, (observe here 
tiie blindness of the Pharisees — John vii. 52) 
was afterward sent into Nineveh, the metropolis 
of Assyria, where both king and people at h s 
preaching repented. 

2 Kings xiv. 29.— Jeroboam, king of Israel 



Chronological Index. 321 

b. c. (under whom that kingdom came to its full 
height of glory), died. After his death all 
things fell into confusion, and the state was 
reduced to a plain anarchy, which lasted 
twenty-two years; for such an interregnum 
or vacancy the sychronism of Kings requires. 

786. xv. 8. — Zachariah the son of Jeroboam, the 
fourth and last of the race of Jehu, (as was 
foretold) began his reign over Israel, in the 
thirty-eighth year of Azariah, or Uzziah, king 
of Judah, and reigned six months. 

10; Amos vii. 9. — Shallum the son of Ja- 
besh, at the end of six months, murdered him 
in the sight of the people, and reigned one 
month, in the thirty-ninth year of Uzziah, king 
of Judah. After Zachariah's death followed 
those direful calamities foretold by Amos the 
prophet. 

2 Kings xv. 14. — Menahem the son of Gadi } 
going from Tirzah to Samaria, killed Shallum, 
and wasted Tiphsah and the borders thereof. 

7G3. 19.— While Menahem in the broils labored 
to get the possession of the kingdom, Pul, king 
of Assyria, invaded his country, to whom 
Menahem gave 1000 talents of silver, and 
afterward reigned quietly eleven years. 
21 



322 The Sabbath. 

b. c, 23. — Pekahiah succeeded his father Men- 

752. ahem, in the fiftieth year of Uzziah, king of 
Judah, and reigned two years. 

750. 25, 27.— Pekah, one of his captains, killed 
hiin in his own palace at Samaria, and reigned 
twenty years. 

749. 32. — Jotham succeeded his father Uzziah in 
the kingdom of Judah, at the age of twenty- 
five years, and reigned fifteen years in 
Jerusalem, and one year with his father. 

734. xvi. 1.- — Ahaz succeeded his father Jotham, 
in the seventeenth year of Pekah, king of 
Israel, and reigned thirteen years. 

2 Chron. xxviii. 1 ; Isa. vii. — This year 
Rezin, king of Syria, and Pekah, king of 
Israel, were confederated against Judah, which 
struck a great terror into that nation; but 
unto Ahaz, God, by the prophet Isaiah, sent a 
gracious message, with a promise of deliver- 
ance j for a sign whereof (when the incredulous 
king, being bid to ask a sign, refused to do 
it) God gave him the promise of Immanuel to 
be born of a virgin. Rezin and Pekah then 
laid siege to Jerusalem, and therein to Ahaz, 
but were beaten off. Ahaz was no sooner 
delivered from his enemies, than he forsook 



Chronological Index. 323 

B. c. God his deliverer, and fell to idolatry. 

734. Wherefore God gave hirn over into the hands 

» 

of the king of Israel, who slew of the men of 
Judah 129,000 in one day, with a great many 
of the nobility, and carried away 200,000 
captives ; but these, by the advice of the 
prophet Oded, were released and sent home. 

730. 2 Kings xv. 30.— Hoshea the son of Elah 
murders Pekah king of Israel, and gets the 
kingdom into his own hands; it is said, in tthe 
20th year of Jotham, that is, from the time 
that -Jotham first began to reign, which is the 
same with the 5th of Ahaz his son Hoshea, by 
reason of the tumults and disorders which en- 
sued, cannot be said to have reigned till 7 
years after, the state continuing all that time 
in great confusion, without any form of gov* 
crnment. 

7-23. xvii. 3.— Shalmaneser king of Assyria , comes 
up against Hoshea, and makes him to serve 
him, and pay him tribute. 

721. xviii. 1 ;. 2 Chron. xxix; xxx; xxxi. — Ileze- 
kiah succeeded his father Ahaz in the kingdom 
of Jii'lah: he destroyed idolatry, and pros- 
pered: lie also celebrated a solemn passover, 
and reigned 29 years in Jerusalem: his father 



324 The Sabbath. 

e. c. had made him in the last year of his reign, his 

721. assistant in the government. 

2 Kings xvii. 4. — Hoshea king of Israel, 
having consulted with So king of Egypt, re- 
fused to-pay tribute to Shalmaneser ; provoked 
thereby, and jealous of some farther design in 
that confederacy of Hoshea with the king of 
Egypt. Shalmaneser laid siege to Samaria, and 
towards the latter end of the third year took 
it, and carried away the Israelites captive into 
his own country. 

715. This was the end of the kingdom of Israel 
when it had stood divided from the kingdom 
of Judah 262 years. 

xviii. — Senacherib king of Assyria, coming 
up against Judah, besieged their fenced cities, 
and took many of them, but is pacified by a 
tribute. 

xx ; Isaiah xxxviii. — About this times Heze- 
kiah fell sick, and was told by Isaiah that he 
should die; but pouring out his tears and 
prayers unto God, he recovered his health, and 
obtained a prolongation of his life and kingdom 
for 15 years. For a sigu whereof the sun 
goes ten degrees backward. 

2 Kings xix. ; Isaiah xxxvii. — Senacherib 



Chronological Index. 325 

fB. c. not observing the articles of peace, laid siege 

715. to Jerusalem, and sends a blasphemous letter 
to Hezekiah ; which he opening, and spread- 
ing before the Lord in the temple with many 
tears, craved assistance from God against the 
Assyrians. Whereupon the prophet Isaiah 
assures him that God will deliver him, and 
defend that city. The self-same night an angel 
of the Lord slays 185,000 men in the Assyrian 
army ; and the next morning Senacherib de- 
parted and returns to Nineveh: where not 
long after, whilst he is worshipping in the house 
of Nisroch, his god, he is slain by his own 
sons. 

693. 2 Kings xxi ; 2 Chron. xxxiii. — Manasseh 
at twelve years of age succeeded his father 
Hezekiah, and reigned 5b years. He set 
up idolatry, and shed much innocent blood. 
Wherefore God delivered him up into the 
hands of the Assyrians, who in the 22d year 
of his reign carry him away captive to Baby- 
lon: but upon his repentance God restores 
him to his liberty and kingdom. 

639. 2 Kings xxi. 19 ; 2 Chron. xxxiii. 21. 22.— 
Anion, aged 22 years, succeeded his father 
Manasseh, and reigned two years. An idola- 



326 The Sabbath. 

b. c. tcr indeed, as liis father, but not penitent: lie 
is murdered by bis own servants. 

636. 2 Kings xxii. 1 ; 2 Chron. xxxiv. — Josiah, 
a child of eight years old, succeeded his father 
Amon, and reigned 31 years. In his time 
lived Jeremiah and Zephaniah the prophets, 
and Huldah the prophetess. 

In the 12th year of his reign, he begins a 
reformation in Judah and Jerusalem, and car- 
ries it on successfully. 

2 Kings xxiii. ; 2 Chron. xxxiv. — This year 
he gave order for the repair or the temple. 
Hilkiah the high priest, having found a book 
of the law, sent it to the king, who heard it 
read all over to him; and thereupon asked 
counsel of Huldah the prophetess, who pro- 
phesied the destruction of Jerusalem, but not 
in his days. Josiah calling to him the elders 
of Judah and Jerusalem, with the priests and 
prophets, caused the book of the law to he 
read before all the people, and renewed the 
covenant between God and his people ; he 
burned also dead men's bones upon the altar 
at Bethel, as was foretold; and kept a most 
solemn passover. 

2 Kings xxiii. 29 ; Zechar. xii. 11:2 Chron. 



Chronological Index. 327 

B. c. xxxv. 25 ; Lam. iv. 20. — At this time a war 
636. breaks out between the king of Egypt and the 
king of Assyria. Josiah unadvisedly engaged 
in this war against Necho king of Egypt, and 
was slain in the valley of Megiddo. The good 
king being thus taken out of the world, whose 
life only kept off the Babylonish captivity from 
that nation, not only the people then living 
bewailed his death, but even in after time a 
public mourning for him was kept. The pro- 
phet Jeremiah also, in remembrance thereof, 
composed his Lamentations ; wherein bewail- 
ing the calamities which were shortly to befall 
that people, as present before his eyes, in a 
most compassionate manner he points, as it 
were, with his linger, at the death of Josiah 
as the source and origin of all those ensuing 
miseries. 
605. 2 Kings xxiii. ; 2 Chron. xxxvi. — After the 
death of Josiah, the people anoint Shallum, 
one of his younger sons, to be their king. 
After three months' reign he is deposed by 
Pharaoh Necho, who makes Eliakim, his el- 
der brother, king over Judah and Jerusalem, 
and changes his name into Jehoiakim ; but 
Jehoahaz he carried along with him captive 
into Egypt, where h.e ended his days. 



328 The Sabbath.* 

b. c. 5. — Jehoiakim, at 25 years of age began to 

605. reign, and he reigned 11 years. 

Jerem. xxvi. — Uriah and Jeremiah prophe- 
sied against Jerusalem ; the former was put 
to death, the latter was acquitted, and set at 
liberty. About this time Habakkuk also 
prophesied. 

604. xxv. 1.* 2 Chron. xxxvi. 6.; Jerem. xx v. 11.; 
xxix. 10. — This year was Nebuchadnezzar the 
Great made by his father Nebopolazzar his 
associate in the kingdom of Assyria and Bab- 
ylon; into whose hands God delivered up 
Jehoiakim, who was put in chains to be car- 
ried to Babylon ; but upon his submission and 
promises of obedienee, was left in his own 
house, where he lived a servant to Nebuchad- 
nezzar three years. From which time the 
seventy years of the captivity to Babylon are 
reckoned, which were foretold by the prophet 
Jeremiah. 

Dan. i. 3. 7.; Isa. xxxix. 7. — Nebuchadnez- 
zar gave order to Ashpenaz, master of the 
eunuchs, that he shall carry from thence of 
the children of Israel, both of the blood royal 
(as was foretold by the prophet Isaiah to 
Hezekiah) and also of the nobility the choicest 
youths both for beauty and wit : who, bein^ 



Chronological Index. 329 

B. c. educated three years in the language and 
604. sciences of the Chaldeans, may afterward 
serve the king in his palace ; among whom of 
the tribe of Judah, are Daniel called Belte- 
shazzar; Hananiah, called Shadrach; Mishael 
called Meshach; and Azariah, called Abed- 
nego ; their names being thus changed by the 
master of the eunuchs. 

Dan. i. 2.; 2 Chron. xxxvi. 7.— Whilst 
Nebuchadnezzar pursued his victories over 
the king of Egypt, his father died ; which, 
m coining to his knowledge, he gave order to 
bring the captives to Babylon, where he was 
received as the kwvful successor to his father's 
dominions. He caused to be brought to Bab- 
ylon what he thought proper of the vessels 
and furniture of the temple, and placed them 
in the house of his god, Belus. 

2 Kings xxiv. 1.; Dan. ii. — Jehoiakim, 
having lived three years in subjection to the 
king of Babylon, fell off, and rebeled against 
him. 

This year (being the second of Nebuchad- 
nezzar's reign, taking it as it began at his 
lather's death.) Daniel recovered Nebuchad- 
nezzar's dream, and interpreted it to betoken 



330 The Sabbath. 

B. c. the four chief monarchies ; whereupon he and 
604. his companions were highly advanced. 

2 Kings xxiv. 2.; Jerem. xxii. 18.; xxxvi- 
30. — Nebuchadnezzar sent an army, consist- 
ing of Chaldeans,. Syrians, Moabites, and 
Ammonites, against Jehoiakim ; these wasted 
the whole country of Judea, and carried away 
from thence 3023 captives. Jehoiakim was 
also taken prisoner, whom they put to death, 
caused his carcass to be drawn out at the gate 
of Jerusalem (as was foretold by the prophet 
Jeremiah) and left it without the walls un- 
buried. 
595. . 2 Kings xxiv. 8.; 2 Chron. xxxvi. 9. — Je« 
hoiachin at eighteen years of age succeeded 
his father Jehoiakim, and reigned three 
months in Jerusalem. 

Isa. xxxix. 6.; Jerem. xxiv. 1. ; Ezek. xni. 
1, 2, 3.; 12.; Baruch. vi. — Against him Neb- 
uchadnezzar led an army, and besieged Jeru- 
salem. Jehoiachin with all his kindred and 
courtiers came out to meet him. Nebuchad- 
nezzar made them all prisoners, entered Jeru- 
salem and took all the treasure he found in 
the temple and the king's palace, breaking in 
pieces all the vessels of gold and furniture 



Chronological Index. 331 

B. c. which Solomon had made for the temple ; he 
595. carried away captive to Babylon the king, his 
mother, wives, courtiers, magistrates, and 10,- 
000 able men out of Jerusalem, leaving none 
behind but the poorer sort of people; and 
out of the country round about he carried 
also away 8,000 artificers; among the cap- 
tives are Mordecai, and Ezekiel the priest ; 
Ezekiel therefore in his prophecy reckoned 
the time all aloha* from the beginning of that 
captivity. An epistle, said to be Jeremiah's, 
was then sent to the captives, admonishing 
them to be aware of the idolatry which they 
should see in Babylon. 

2 Kings xxiv. 17. — Nebuchadnezzar before 
his departure from Jerusalem made Mattani- 
ah, Jehoiachin's father's brother, king, chang- 
ing his name into Zedckiah. 
585. 2 Chron. xxxvi. ; 2 Kings xxv. ; Jerem, 
i. 3.; xxxix. ; lii. ; 2 Kings xxv.; Ezekiel 
xxv. 12. — Zedekiah, beginning his reign at 
21 years of age, reigned tc"n years. Be 
by rebelling against Nebuchadnezzar, or rath- 
er by continuing in an open rebellion (as his 
fathers had done) against God, brought upon 
Jerusalem and the whole nation of the Jew-. 



332 The Sabbath. 

b. c. those long-deserved calamities which God had 
685. so often forewarned them by his prophets , 
for, in the eleventh year of Zedekiah, Jerusa- 
lem,' after a long seigCj was taken by Neb- 
uchadnezzar, and the Chaldeans entered it. 
.Zedekiah fled away by night, but being pur- 
sued, was taken, and brought prisoner to 
Riblah, Nebuchadnezzar's headquarters ; there 
having first slaughtered his children before 
his eyes, he had afterward those eyes put out.; 
and being bound with chains, he was carried 
captive to Babylon. About a month after the 
taking of the city, Nebuzaradan, captain of 
the guard, sent by Nebuchadnezzar, made en- 
try into it, set fire to the temple, the kings 
palace, and some noblemen's houses, and so 
laid the whole city in ashes; the walls of Je- 
rusalem being raised to the ground. All that 
was left in the city, with what treasure he 
could find, he carried with him to Babylon. 

2 Kings xxv. 21. — Judah was removed from 
ner own land* 473 years after David began to 
reign over it, 393 years after the falling off of 
the ten tribes, and 131 years after the destruc- 
tion of the kingdom of Israel. Obadiah pro- 
nounced God's judgments against the Edomites, 



Chronological Index. 333 

B. c. who exulted over the calamities of Vae Jews, 

585. Jeremiah, Ezekiel, and the author of the 79th 

and 137th Psalms wrote about this time. 

PERIOD VII. — FROM THE BURNING OF THE TEMPLE TO 

THE BIRTH OF JESUS. 
B. C. 

567 Dan. iv. 29, 33. — Nebuchadnezzar, proud of 
his victories over Egypt, and his conquest of 
Judea and other countries, and boasting the 
magnificence of his buildings, fell distracted, 
and was driven from the society of men. 

5G0. 34. — After seven years spent among the 
beasts of the field, his understanding returned 
to him, he humbly acknowledged the power of 
God, and his goodness toward him, and wa9 
restored to his kingdom. A few days after, 
he died, having reigned about twenty months 
with his father and forty-three years by himself. 
2 Kings xxv. 27. — Evil-Merodach ascended 
the throne thirty years after the burning of 
the temple. He gave order for the enlarge- 
ment of Jehoiachin; he changed his prison 
clothes, set him above all the princes of his 
court, and caused him to cat at his own table. 
Jehoiachin died about two years after this. 

554. Dan. vii. 1. — Belshazzar, having removed 



334 The Sabbath. 

£. c. some persons who had murdered his father. 

554. Evil-Merodach, and usurped his throne, suc- 
ceeded in the kingdom of Babylon. In the 
first year of this king's reign Daniel had the 
vision of the four beasts, signifying the four 
great monarchies of the world, and of God 
delivering over all power and sovereignty to 
the Son of Man. 

'552. viii. 1. — In the third year of Belshazzar? 
Daniel received the vision of the ram and the 
he-goat, betokening the destruction of the 
Persian monarchy, and the great misery which 
Antiochus should bring upon the people of 
God. 

537. v.; Jerem. xxvii. 7; Dan. 5; Isa. xiii. ; 
Iiab. ii. ; Jerem. xxv. 12: 1. : li. : — This year 
Belshazzar made a great feast for all the 
nobles, and caused to be brought forth all the 
vessels of the house of the Lord, which Neb- 
uchadnezzar had brought away from Jerusalem, 
to the glory of his idols aud dishonor of the 
true God. In the midst of all this jollity a 
hand appeared writing upon tie wall of the 
room in which the kino* and his numerous 
guests sat drinking. The king, greatly 
terrified, sent for his Chaldean astrologers and 



Chronological Index, 335 

B. C. wizards, and commanded them to read the 
537. writing, and give him the interpretation of it 5 
but they not being able to do either, Daniel 
was sent for, who read the writing, and gave 
the king the interpretation of it. Whereupon 
Daniel was publicly proclaimed the third man 
in the kingdom. The same ni<>ht, Belshazzar 
was slain, Babylon was taken by Cyrus, and 
the empire translated to the Mecles and Per^ 
sians, as had been sundry times foretold by 
t„e prophets. 

Dan. v. 31 ; vi. 6. — -Cyrus, having given the 
kingdom of Babylon to Darius the Mode, 
reserving some palaces in the city for himself, 
he returned through Media into Persia. 

Daniel's greatness raising envy in some 
principal courtiers and officers, these contrived 
liis ruin. But finding nothing in his manage- 
ment of affairs whereof to accuse him, they 
resolved that Daniel's piety toward God 
should become an offence worthy of death. 
They moved the king to make a decree, thai 
lor thirty days no petition should be made tp 
any god or man, but to himself only. Which 
decree Daniel broke by making supplication to 
his God, and was for so doing cast into a den 



336 The Sabbath. 

b. c. of lions. But being found to have received no 
537. hurt, Darius commanded his conspirators to be 
cast into the same den, who were presently 
devoured; and the king published a decree 
that all persons throughout his dominion 
should reverence and fear the God of Daniel, 
535. Ezra i. 2 ; Tsa. xliv. 1, 13, 28.— Cyrus, his 
father Cambyses and his father-in-law Cj ax- 
ares both dying, Persia falls to him by 
inheritance, and Media by contract of mar- 
riage ; and so he is possessed of the whole 
eastern empire : from which time botli 
Xenophon (Inst. Lib. 8 ) reckons the seven 
years of his reign, and the Holy Scriptures, 
out of the records of the Medes and Persians, 
reckons this his first year; for it teaches us 
that, in this year came forth that renowned 
edict of his, Thus saith Cyrus king of Persia : 
The Lord God of Heaven hath given me all 
the kingdoms of the earth, and hath charged 
me to build him a house at Jerusalem, which is 
in Judah. At which time, the seventy years 
of the Babylonish captivity having expired 
(as was foretold by Isaiah and Jeremiah, the 
former making mention of Cyrus by name), he 
gave leave to all the Jews, dwelling in all 



Chronological Index. 337 

33. c. parts of his dominions, to return into their own 
535. country, and commanded them immediately to 
rebuild the temple. He restored also all the 
vessels of the house of God, which Nebuchad- 
nezzar had 'brought from thence; and con- 
tributed toward the building. 

Ezra iii. 8, 13. — In the second year after 
their return from Babylon, in the second month, 
they appoint Levites to oversee the work of 
the house of God, and lay the foundation of 
the temple: the old men lamenting, who 51 
years before had seen the old temple standing, 
and the younger rejoicing to see the new one 
going up. 

iv. 5. — The Samaritans by the means of 
certain courtiers about Cyrus, whom they had 
bribed for that purpose, disturb the Jews in 
their work of the temple. 

6.— In the beginning of the reign of Artax- 
erxes (called in profane story Cambyses), the 
Samaritans, who, whilst Cyrus lived, had se- 
cretly undermined the Jews, now openly frame 
a direct accusation in writing against the in- 
habitants of Judah and Jerusalem, and present 
it to the king, who forbade the Jews to pro- 
ceed in the buildina. 



338 The Sabbath. 

b. c. v. 1. — In the second year of king Darius, 
520. Hystaspes. Zerubbabel and Jeshua, incited by 
the prophets Haggai and Zechariah, set for- 
ward the building of the temple. 

Hag. ii. 1, 9. — Haggai prophesied that the 
glory of this second temple should be greater 
than that of the former; not as being a more 
magnificent structure, but in regard to the 
blessed Messiah who shall one day honor it 
with his presence, and from thence propagate 
peace to all nations. 

519. Zech. i. 1, 6. — About this time Zechariah 
the prophet exhorted the Jews to repentance. 

515. Ezra vi. — In the sixth year of Darius the 
temple was finised ; the dedication whereof 
was celebrated with great joy and abundance 
of sacrifices, the priests and Levites, every one 
in his place, standing on the ministry of the 
temple. The passover also is celebrated. 

462. Est. i. ii. — Ahasuerus (Artaxerxes) put away 
queen Yashti his wife, and not long after es- 
poused Esther, the niece of Mordecai the Jew. 

4.60. Est. iii. ; Deut. xxv. 19. — Hainan, an Agag- 
ite, of the race of the Amalekites, a great 
favorite of king Ahasuerus, offended at Mor- 
decai because he fell not down and adored 



Chronological Index. 339 

IB. c. him, as others did, resolved to be revenged of 
460. the whole nation of the Jews, (which was ever 
averse to his,) and to root it out; for the exe- 
cuting of which purpose, thai he might find a 
successful time, he caused Pur, that is, the lot, 
to be cast beftn^e him, for to know the day and 
month wherein the Jews shall be destroyed, 
and the lot fell on the 12th month Adar. 

Est. iv. — Hainan obtained an edict from the 
king, that all Jews, without respect to sex or 
age, upon the thirteenth day of the month 
Adar, be put to death in all the provinces of 
the king's dominions. Hereupon Mordecai, 
Esther, and all the Jewg, humbled themselves 
before the Lord by fasting and prayer. 

vi. — Ahasuerus, hearing it read in the chroni- 
cles that a conspiracy had been discovered to 
him by Mordecai, commanded that he be pub- 
licly honored, and that by Haman himself, his 
deadly enemy. 

vii. ix. — Esther, entertaining the king and 
Haman at a banquet, made suit for her own 
life, and her people's, and accused Hainan. 
The king, understanding (hat Haman had pro- 
vided a gallows for Mordecai, caused him to 
be hanged thereon. In memory of this great 



340 The Sabbath. 

b. c. deliverance the two days of Purim are made 

460. festival. 

Ezra vii. — Ezra the priest, a man skilled in 
the law of Moses, obtained a large commis- 
sion from king Artaxerxes, to settle the Jewish 
commonwealth, and to reform the Church at 
Jerusalem. 

458. viii. ix. — In the seventh year of Artaxerxes, 
Ezra, with a great multitude of Jews, set out 
from Babylon. Here begins Daniel's 70 weeks, 
or 490 years. 

x. — Ezra obliged those who had taken 
strangers to wife to send them back. 

445. Neh.ii. — In the twentieth year of king Artax- 
erxes, Nehemiah, a Jew, one of his cupbearers, 
being made governor of Judea, obtained leave 
to build the wall of Jerusalem, and finish that 
great work. 

433. Neh. v. 14; xiii. 6. — Nehemiah having gov- 
erned Judea 12 years, returns to the king of 
Persia. 

Hitherto (saith Eusebius in his chronicle, 
to the 32cl year of Artaxerxes) the Divine 
Scriptures of the Hebrews contain the annals 
of the times. But those things which were 
done aniono; them afterward, we must deliver 



Chronological Index. 341 

B. c. out of the books of the Maccabees, and out 
433. of the writings of Josephus, who have delivered 
a general history of the Jewish affairs from 
thence down to the times of the Romans. 

xiii. ; Malachi iv. 4; Lul^e i. 17; Matt, xi* 
14; xvii. 12.— That Malachi, the last of the 
prophets, was contemporary with Nehemiah, 
appears from hence, that he nowhere exhorts 
the people to the building of the temple, as 
Haggai and Zachariah did; but the temple 
being now built, he reproved those disorders, 
which Nehemiah at his second return with a 
new commission from Babylon said he found 
in his absence to have crept in among the 
Jews ; as marriage with strange women, with- 
holding of tithes, and abuse in the worship of 
God. And because a succession of prophets 
was not to be expected, as before, he exhorted 
the people constantly to adhere to the law of 
Moses, till Christ the chief prophet should ap- 
pear; whose forerunner, John the Baptist, 
should come in the spirit and power of Elias, 
to turn the hearts of the fathers unto their 
children, and the disobedient to the wisdom o( 
the just. See 1 Mac. iv. 4ti, and ix. 17. 
Xlo. Jos. Ant. i. 11, 8. — Alexander the Great, 
king of Macedonia, passed out of Europe into 



342 The Sabbath. 

b. c. Asia, and began to lay waste the Persian 
empire. 

332. Manasses, brother to Jaddus the high priest, 
♦ refusing to put away his strange wife, was 
driven from, the sacrifice. Sanballat his 
father-in-law, governor of Samaria, revolted 
from Darius, obtained leave of Alexander to 
build a temple on Mount Gerizim, and made 
Manasses high priest thereof, to which resorted 
all such as were entangled in unlawful 
marriage, with all such offenders as thought 
themselves not safe at Jerusalem. This was 
the rise of that schismatical conventicle of the 
Samaritans. (See John iv. 20.) 

Jos, Ant. i. 11, 8; Dan. viii. 7; xi. 13. — 
Alexander marched toward Jerusalem, intend- 
ing to besiege it. Jaddus the high priest, 
hearing of it, put on his priestly ornaments, 
and with the people all in white, went out to 
meet him. Alexander, seeing his habit, fell 
prostrate before him, saying that, whilst he 
was in Macedonia, a man appeared unto him 
in the very same habit, who invited him to 
come into Asia, and promised to deliver the 
Persian empire into his hands. After this he 
went to the temple, and offered sacrifice 
according to the high priest's direction, They 



Chronological .Index. 343 

b. c. showed him the prophecy of Daniel, that a 

332. Grecian should come and destroy the Persians; 
whereby he was confirmed in his persuasion 
that he himself was the man. Lastly he 
bestowed on the Jews whatever favors they 
desired, and departed. 

330. The Persians were overcome, Darius slain, 
and Alexander remained universal monarch of 
the eastern world. 

323. Jos. Ant. i. 12, 1 ; 1 Mac. i.— Alexander/ 
having reigned six years and ten months, 
died. His army and dominions were divided 
among his captains. Antigonus made himself 
governor of Asia; Seleucus of Babylon and the 
bordering nations ; Lysimachus had the Helles- 
pont; Cassander, Macedon; and Ptolemeus, 
the son of Lagus, secured Egypt, 

320. Jos. Ant. i. 12, 1.— Ptolemeus, surnamed 
Soter, made himself master of Jerusalem by a 
stratagem ; for he entered the city on a 
Sabbath day, under pretence of offering sacri- 
fice, and whilst the Jews suspected nothing, 
but spent the day in ease and idleness, he 
surprised the city without resistance, and 
made the citizens captives. He sent several 
colonies of Jews into Egypt, and put great 
confidence in them. 



344 The Sabbath. 

b. c. i. 12, 2. — Ptolemeus Fhiladelphus, son of 
285. Ptolemeus Soter, being a great favorer of 
learning, built a most magnificent library at 
Alexandria. Demetrius Phalerius, to whom he 
had committed the care of procuring all sorts 
of books, and out of all countries, persuaded 
him to employ seventy-two Jews in translating 
the Holy Scriptures out of the original 
Hebrew into the Greek tongue, which was 
done in the seventh year of his reign. The 
king also dismissed many captive Jews, and 
dedicated many presents to the temple of God 
at Jerusalem. 
177. 2 Mac. iii. — One Simon, a man of the tribe 
of Benjamin, governor of the temple, falling 
out with Onius the high priest, went to 
Apollonius the governor of Celosyria, and 
informed him that there was a vast treasure in 
the temple. Apollonius acquainted king Seleu- 
cus his master with it, who presently sent his 
treasurer Heliodorus to Jerusalem to bring 
this money away. Heliodorus entering the 
temple, was by angels struck down in the very 
place, and carried from thence half dead ; but 
by the prayers of Onias he was soon after 
restored to his health. Returning to Seleucus 
that sent him, he magnified the holiness of the 



Chronological Index. 345 

B. c. temple, and the power of God dwelling in it 

176. 1 Mac. i. 10. — Antiocbus Epiphanes suc- 
ceeded Seleucus in the kingdom of Syria, and 
reigned eleven years and some months. 

175. 2 Mac. iv. 7. — Jason, by corrupting king 
Antiochus, obtained the office of high priest. 

172. 3, 24. — Menelaus, brother to Simon the 
traitor, being employed by Jason to carry the 
money to the king, promised 300 talents of 
silver above what Jason had sent, and received 
the priesthood to himself. 

170. 27. — Menelaus, not paying the money he 
had promised the king at his admission, was 
summoned to appear before Antiochus. He 
substituted Lysimachus his brother in his 
place. 

1 Mac. i. 21, 22 ; 2 Mac. v. ; Jos. Ant, i. 12. 
7. — Antiochus took Jerusalem, and sacked it, 
pillaged the temple, destroyed 40,000 of the 
inhabitants, and sold as many more. He 
endeavored also to abolish the worship of 
God, and forced many Jews to forsake their 
religion. The Samaritans then disowned 
their relation to the Jews, to whom in pros- 
perity they pretended alliance, and consecrated 
the temple on Mount Gerizim to Jupiter. 

167. i. 45 ) 1 Mae. — Iving Antiochus. by a public 



346 The Sabbath. 

b. c. edict, commanded all nations that were subject 
167. unto him to observe the same way of divine 
worship, and laying aside their peculiar cus- 
toms, to profess the same religion with the 
Grecians : the punishment of death being 
threatened unto such as should be disobedient; 
and he appointed overseers over every people 
and nation, who should compel them thereunto. 
Of the Jews many chose rather to undergo the 
most cruel torments than to offer sacrifice unto 
idols, All which martyrdoms, with those 
glorious sufferings of the seven Maccabean 
brethren, are recorded in the two books of 
Maccabees. 

1 Mac. ii. ; 2 Mac. vi; Jos. Ant. i, 12, 8; 1 
Mac. iii. ; 2 Mac. viii. — Mattathias, a priest, 
with his five sons, slew those that were sent 
by king Antiochus to compel them to offer 
abominable sacrifices, and afterward went 
themselves to the desert. They were follow- 
ed by many others, of whom a great number 
were stifled in their caves, because they would 
not defend themselves on the Sabbath day. 
Mattathias abolished that superstition, and 
exhorts his sons to assert their privileges, and 
deliver their country from bondage. 
166. Jos. Ant. i. 12 ; 9 ; 1 Mac. iii. — Mattathias 



Chronological Index. 347 

B. c. died, and Judas Maccabeus took upon him the 

1G6. management of that affair. He delivered his 
country, and purged, it from the abominations 
which had been committed in it. 

Jos. Ant. i. 12, 10. — Apollonius, governor 
of Samaria, having raised an army among the 
G-entiles and Samaritans, fell upon the Jews ; 
but was discomfited and slain by Judas Mac- 
cabeus. 

1 Mac. iii. 13. — Seron also, governor of the 
lower Syria, mustered up all the forces under 
his command, and invaded Judea; Judas 
Maccabeus encountered him, slew 800 of his 
men on the place, and put the rest to flight. 

165. 1 Mac. iii. 27; Jos. Ant/i. 12, 11.— Judas 
Maccabeus defeated a great army, which An- 
tiochus sent against the Jews. Lysias re- 
turned with a greater power ; Judas killed 
500O of his men, and caused him to retreat. 
He purified the temple, and set it in order. 
after it had lain desolate three years; and 
built a wall about Zion. 

1(>4- 1 Mac. vi. ; 2 .Mac. i\\ 9; Jos. Ant. i. 

261. 12, 13; 2 Mae. xiii. — Antiochua was taken 
with a violent pain in his bowels, and such a 
rottenness seized his llosh. that worms bred 
in it; he confessed that he was plagued for 



3-48 The Sabbath. 

b. c. the wrong done to Jerusalem, and died in the 

164- 149th year of the kingdom of the Grecians; 

161. His son Antiochus Eupator, a child about nine 
years old. succeeded him. He made peace 
with the Jews, but quickly broke it; he put 
to death Menelaus the high priest, and con- 
ferred that honor upon Alcimus, or Jacimus. 
Jos. Ant. i. 12. 15. — Onias IV., retired in 
to Egypt, where Ptolemeus Philometor, and 
Cleopatra his wife, permitted him to build a 
temple at Heliopolis in the imitation of that 
at Jerusalem, and they constituted him high 
priest there. 

1 .Mac. vii. — Demetrius Soter, the son of 
Seleucus, escaped from Rome, and came into 
Syria, where he caused himself to be crowned 
king and put to death Antiochus and Lysias . 

161. 2 Mac. xiv. ; Jos. Ant. i. 12, 17. — Demetrius, 
at the instance of Alcimus, sent Nicanor with 
a great army against Judas Maccabeus, whom 
he endeavored to surprise. They joined bat- 
tle, and Nicanor was slain. 

Here ends the continued history of the sec- 
ond book of Maccabees, being an abstract and 
breviary of the five books of Jason, a Jew T of 
Gyrene. 

1 Mac. ix. ; Jos. Ant. i. 12, 18, 19 ; 1 Mac. 



Chronological Index. 349 

B. c. viii. 19.— -King Demetrius sent Bacchides with 

161. a new army, consisting, of 20,000 men, against 
Judas Maccabeus; Judas, having with him 
but 800 men, ventured to engage him, and 
was slain. His brother Jonathan was chosen 
general in his stead. 

160. Jos. Ant. i. 18, 17. — Jonathan entered into 
an alliance with the Romans. Joseph us ob- 
served that this was the first league that was 
ever known to be between the Jews and the 
Romans. 

1 Mac. ix. 55, 70. — Whilst Alcimus com- 
manded the wall of the inner court of the 
temple to be pulled down, God struck him 
suddenly with the palsy,, so that without 
. speaking a word he died in great torment. 

158. Jos. Ant. i. 13, 2. — Jonathan, having wearied 
Bacchides by war, compelled him to make a 
league and draw off his army. 

153. 1 Mac. x. 1; Jos, Ant. i. 13, ;'>. — Alexan- 
der Balas,the son of king Antiochus Epiphanes, 
entered with an army into Syria ; the garrison 
of Ptolemais set open their gates to him, by 
reason ot their hatred to king Demetrius ; who 
prepared himself for war. 

1 Mac. x. 3, lo. — Demetrius desired an alii- 



350 The Sabbath. 

b. c. ance with Jonathan, who made use of this 
occasion to repair. the fortifications of Jerusa- 
lem. 

152. Jos. Ant. i. 13, 4. — Alexander Balas is no 
less careful to obtain the friendship of Jona- 
than, and, to oblige him, conferred on him the 
high priesthood. 

1 Mac. x. 15. — Jonathan puts on the holy 

vestment on the seventh month of the 160th 

year of the kingdom of the Grecians, at the 

feast of tabernacles. He was the first high 

priest of the Asmonean family. 

150. Jos. Ant. i. 13, c. 5. — Demetrius and Alex- 
ander came to a battle, and Demetrius was 
• slain. 

1 Mac. x. 21. — Alexander Balas, finding 
himself in the peaceable possession of the 
kingdom of Syria, espoused Cleopatra, the 
daughter of Ftolemeus Philometor, king of 
Egypt. Alexander highly honored Jonathan, 
the high priest, at his nuptials. 

148. 1 Mac. x. 49. — -Demetrius Nicanor, eldest 
son of Demetrius Soter entered into Cilicia with 
an army. King Alexander Balas gave the com- 
mand of Syria to Apollonius, who set upon 
Jonathan the high priest: Jonathan defeated 



Chronological Index. 351 

B. c. him, and took Joppe and Azotus, and burned 
the temple of Dagon. 

146. Jos. c. 7; 1 Mac. x. 75; Jos. Ant. i. 13, 
8 : 1 Mac xi.— Ptolemeus Pliilometor, king of 
Egypt, came to the relief of king Alexander, 
his son-in-law ; Alexander ungratefully set 
Ammonias to lie in ambush to kill him. The 
treachery being discovered, Ptolemeus took 
away his daughter from Alexander, and mar- 
ried her to Demetrius. Alexander having 
been driven from Antioch, the inhabitants of 
that place made offer of the kingdom to Ptol- 
emeus ; but he refused it, and persuaded them 
to accept of Demetrius for their king. 

145. 1 Mac. xi.. — Alexander returned with a 
great army. Ptolemeus and Demetrius united 
their forces, and overcame him in a pitched 
battle; but Ptolemeus died of the wounds 
which lie received, after lie had seen the herd 
of Alexander, sent to him by Zabdicl, an Ara- 
bian prince. Jonathan' besieged th» x citadel 
at Jerusalem, held by a garrison oi Macedon- 
ians. Complaint hereof being 'made to De- 
metritis, Jonathan appeased him by presents, 
and obtained new favors for the Jews, IV- 
metritis incurred the haired of his soldiers by 
abridging (heir pay in time of peace. 



852 The Sabbath. 

S. c. 54. — Tryphon, with some soldiers that re- 
volted from Demetrius, undertook to* establish 
Antiochus, the son of Alexander Balas, in 
the kingdom of Syria. 

144. Jos. Ant. i. 13, 9; 1 Mac. xi. 55.— De- 
metrius was vanquished by young Antiochus. 
and made to fly into Seleucia. Great honors 
were by Antiochus conferred on Jonathan, 
who assisted him against Demetrius. 

xii. — -Jonathan renewed his alliance with 
the Romans and Lacedemonians, and fortified. 
Jerusalem. 

143. Jos. Ant. i. 13, 9, 10. — 'Tryphon relieved, 
himself of Antiochus, and reigned in his stead ; 
but fearing Jonathan's opposition, he invited 
him to come to Ptolemais, and bring with him 
some few of his soldiers, promising to deliver 
that city into his hands. Jonathan, suspecting 
no treachery, went only with 1000 men to Try* 
phon at Ptolemais ; but as soon as he entered 
the city, Tryphon commanded the gates to be 
shut. Jonathan was taken prisoner, and all 
his men put to the sword. 

1 Mac. xiii.; Jos. Ant. xiii. 10, 11.— The 
Jews made choice of Simon Maccabeus 
for their general, in the place of his brother 
Jonathan. Tryphon led an army against 



Chronological Index. 353 

B. c. Simon. He promised for 100 talents of silver 

143. to release Jonathan. The money being paid 
him, he broke his promise, and put Jonathan 
to death. Simon erected a stately monument 
for his father and his brethren. 

1 Mac. xiii. — Tryphon murdered the young 
king Antiochus, and placed the crown on his 
own head. 

31, 32. — The Romans and Lacedemonians 
renewed their leagues with Simon, and wrote 
them in tables of brass. 

141. Jos. Ant. i. 13, 12; 1 Mac. xiv. 18; Jos. 
Ant. i. 13, 13. — Simon had the government 
and high priesthood settled on him and his 
heirs. The Jews were by this means dis- 
charged from ail manner of tribute to any 
foreign prince. He took Zion, the fortress of 
Jerusalem, drove out of the city all idolaters, 
cleared the houses of their idols, and placed 
in the city such as were true worshippers of 
God. 

138. i. 13, 12. — Tryphon's vices rendered him so 
odious to his soldiers that they submitted 
themselves to Cleopatra, Demetrius's relict. 
She married Antiochus Soter, Demetrius's 
brother, and caused him to be crowned king. 



354 The Sabbath. 

b. c. Antiochus drove Tryphon out of Syria, 
besieged him in Dora, whence he fled to 
Apamea, where he was taken and slain. 

135. 1 Mac. xvi. ; Jos. Ant. i. 13, 14.— Simon, 
the high priest, traversing the cities ol Judea, 
and taking care for their orderly government, 
came down with his two sons Mattathias and 
Judas to Jericho. Ptolemeus, the son of 
Abubus, Simon's son-in-law, invited them to a 
castle which he had fortified, called Dochus. 
and there, whilst he entertained them at a 
banquet, barbarously murdered them. John 
Hircanus succeeded his father in the high 
priesthood. 

Here ends the first book of Maccabees, contain- 
ing the history of forty years, 

130. Jos. Ant. i. 13, 17. — John Hircanus took 
Shechem, and demolished the temple on mount 
Gerizim, 200 years after it had been built by 
Sanballat. 

107. Jos. LI; Bell. 3; Ant. 19, 8.— Judas, eldest 
son of Hircanus, otherwise called Aristobu- 
lus, and surnamed Philellen, succeeded hia 
father in the government and the high priest- 
hood ; he was the first who placed after the 
return from the captivity of Babylon, a crown 



Chronological Index. 355 

b. c. upon his head, and changed the state into a 
monarchy. 

H9. Luke ii. 37. — Anna the prophetess, daughter 
of Phanuel, of the tribe of Asher, this year 
becoming a widow, departed not from the 
temple, but served God with fasting and pray- 
er night and day, for eighty-four years togeth- 
er, until such time .as she saw Christ in the 
temple. 

(>3. Jos. Bell. 5.; Ant. xiv:. 8. — Jerusalem was 
this ycartafcen by Pompey ; who meddled not 
with any of the treasure which was in the 
temple, but made the Jews tributary to the 
Romans. 

4'8. Here begins the empire of the Roman Caesars, 
when Julius Caesar, lulling overthrown Pompey 
at the battle of Pharsalia, Sept. Ut, was made, 
perpetua I dictator. 

41. Jos. i. 14, 25. — Herod, the son of Antipas, 
or Antipater, an Idumean, was that year by 
the Romans declared king of Judea, 

38.. xxviii. 1, 1; Bell. 13.— Herod, assisted by 
•Sosius, the Roman general, laid siege (o Jeru- 
salem, and took ii : the soldiers filled all cor- 
ners of the city with blood, rapine, and cruel- 
ty. Antigonus, the prince and high priest, 



356 The Sabeath. 

b. c. was by Sosius carried away prisoner to Koine, 
and Herod put in full possession of the king- 
dom. 

31. About that time Hillel, a Babylonian, descend- 
ed from David, flourished at Jerusalem; one 
of whose disciples was Jonathan, the son of 
ITzziel, the famous author ot the Chaldee par- 
aphrase. 

28- Dyonys. 52; Jos. Ant. 20.— Caesar Octavi- 

27. anus, nephew to Julius Caesar, in his fifth 
consulship, with the assent of the senate and 
people of Rome, assumed the title of emperor, 
at which time the government among the 
Romans was legally changed from a republic 
into a monarchy. The next year following he 
was by the senate surnamed Augustus. 

20. John ii. 20. — Herod this year began to 
enlarge, or rather to rebuild, the temple at 
Jerusalem, forty-six years before the first 
passover of the ministry of Christ, and in nine 
years and a hall finished that magnificent 
structure. 
7. Luke i. 11. — The angel Gabriel appeared to 
Zacharias the priest, as he was offering 
incense in the temple, telling him that a son 
should be born unto him, whom he should call 



Chronological Index. 357 

b. c. John, who also should be a Nazarite, and the 
7. forerunner of the Lord in the spirit and power 
of Elias. 

26. — In the sixth month after John was 
conceived; the same angel Gabriel was sent by 
God to Nazareth in Galilee, to the most 
blessed Virgin Mary (espoused to Joseph, a 
person of the house and lineage of David). 
The angel declares unto her that she shall 
conceive by the overshadowing of the Holy 
Ghost, and bring forth a son, and call his name 
JESUS. 
6. 57. — John the Baptist born six months 
before Christ. 

PERIOD VIII. — FROM THE BIRTH OF CHRIST TO A. D. 96. 
B. C. 

6. Luke ii. 6, 21. — Christ, our Lord and 
Savior, in the fulness of time was born of the 
Blessed Virgin Mary at Bethlehem, and laid 
in a manger. 

Mat. ii. 1. — On the eighth day after his 
nativity he was circumcised and named JESUS. 
The wise men of the East brought presents to 
the new-born king of the Jews. 

Joseph Hod into Egypt with the child Jesus 
and Mary his mother. 



358 The Sabbath.. 

B. c. 16. — Herod commanded the infants in and 

5. about Bethlehem to be slain. 

4. Jos. Ant. i. 17, 17. — Herod died, and his 

son Arehelaus was by Caesar made tetrarch 

of Judea. Other dominions which belonged 

to Herod were divided among his sons. 

Mat. ii. 1, 21, 23.— Christ, by God's ap- 
pointment, was brought back out of Egypt 
into Nazareth. 

The first year of the vulgar Christian Era began here. 

A. D. 

8. Luke ii. 4G. — By occasion of the passover 
our Lord went up to Jerusalem with his 
parents, and there disputed with the doctors 
in the temple. 
14. Augustus died, and Tiberius succeeded him. 
25. Jos. Ant. i. 18, 3. — Josephas, called Caia- 
phas, was made a high priest of the Jews, by 
the favor of Valerius Gratus, the Roman 
governor. 

Toward the end of this year Pontius Pilate 
was sent to be procurator of Judea in the 
place of Valerius Gratus. 

Mat. iii. 1 ; Mark i. 2 ; Luke iii. 3 j John i. 
7; Isa. \li. 1. — John the Baptist began to 



Chronological Index. 359 

a. d. preach and to baptize in the desert of Judea, 

25. thereby preparing the way of the Lord, that 
Christ, commg after him, might be made known 
unto Israel. Unto John, God gave a sign 
whereby he might know the Lord's Christ? 
that upon whom he should see the Spirit 
descending and remaining on him, the same 
was he who should baptize with the Holy 
Ghost. 

26. Mat. iii. 13; Mark i. 9; Luke iii. 22.— 
Jesus entering upon the thirtieth year of his 
age, came from Galilee to Jordan, and was 
baptized of John ; at w r hich time a most illus- 
trious manifestation was made of the blessed 
Trinity ; for the Son of God ascending out of 
the water, and praying, the heavens were 
opened, and the Spirit of God in the shape of 
a dove descended upon him, and the voice of 
the Father was heard from heaven, saying, 
This is my beloved Son, in whom I am well 
pleased. 

John i. 34. — John saw it, and bore record 
that this was the Son of God. 

Mat. iv. 1; Mark i. 12; Luke iv. 1. 14,— 
Jesus, full of the Holy Ghost, returned from 
Jordan, and was led by the Spirit into the 



360 The Sabbath. 

a. d. wilderness, where he fasted forty days and 
26. forty nights, and was tempted by the devil. 

After this our Lord returned into Galilee. 

John i. 35, 47. — John gave testimony to 
our Savior passing by him. Andrew, Peter, 
Philip, and Nathanael acknowledged him to 
be the Messiah, and became his disciples. 

ii. 1. — Christ, at a marriage in Cana of 
Galilee, turned water into wine. This was 
his first miracle. 
26. The first passover of Christ's public ministry, 
from which the first year of the seventieth and last 
of Daniel" s weeks began; in which the cove- 
nant was confirmed with many. Dan. ix. 27, 
compared with Matt. xxvi. 28. 

John ii. 13; Matt. xiv. 3; Markvi. 17; 
Luke iii. 19; John iv. 7, 72; Luke iv. 43. — 
Jesus came to Jerusalem at the time of the 
passover, and scourged those that bought and 
sold in the temple. They required a sign of 
his authority ; Christ bade them to destroy that 
temple (meaning the temple of the bodyj and 
in three days he would raise it up. Herod 
the tetrarch cast John the Baptist into prison 
for reproving him of incest with his brother 
Philip's wife, and other evils done by him. 



Chronological Index. 361 

a. d. Christ discovered himself to the woman of 
Samaria,. He went through all Galilee teach- 
ing in the synagogues and working miracles. 

27. The second pa ssover of Christ's ministry (John 
v. 1, compared with iv. 3, 5,) from which the 
second year of the seventieth week of Daniel 
began. 

John v. 1; Luke vi. 13.— Jesus went to 
the feast at Jerusalem, and healed on the Sab- 
bath a man that had an infirmity thirty-eight 
years, lying at the pool of Bethesda. Re 
made a most Divine apology to the Jews that 
sought to kill him, because he said that God 
was his father. 

28. Matt, v. vi. vii.j Luke vi. 20; Mark vi. 7. — 
CIk st from his disciples chose twelve, whom 
he called Apostles, namely : Peter, Andrew, 
James, John, Philip, Bartholomew, Matthew. 
Thomas, James the son of Alpheus, Simon 
called Zelotes, Judas the brother of James, 
and Judas Iscariot. To these our Savior 
chiefly directed his discourse in thai glorious- 
full, and admirable Sermon on the Mount. 

Matt. x. 1; Mark vi. 35; Luke ix. 12; 
John vi. 1, 15, — Jesus sent his twelve Apos- 
tles by two and two to preach, and to heal 
the sick. 



362 The Sabbath. 

a. D. John the Baptist was beheaded in prison 

28. by Herod's command. Jesus fed 5000 men, 

besides women and children, with five barley 

loaves and two little fishes. He refused to 

be made king. 

The third passover of Christ's ministry (John 
iv. 4,) and the third year of the seventieth week 
of Danid begun. 

Matt. xvii. 1 ; Mark ix. 1 ; Luke ix. 28.— 
Jesus was transfigured on the Mount; Moses 
and Elias were seen to A alk with him; and a 
voice from heaven was heard a second time, 
saying, This is my beloved Son ; hear ye him 

Matt. xvii. 24. — Christ paid tribute to 
Caesar. A certain village of the Samaritans 
refused our Savior entertainment on his way to 
Jerusalem ; the disciples, desiring to call fire 
from heaven to consume them, were severely 
reprehended. 

Luke ix. 51; x. 1. — The seventy r disciples 
were sent out by tvro and two to work mira- 
cles and to preach. 

xi. 1 — Christ taught his disciples to pray. 

John xi. 1. — Christ raised Lazarus, who 
had been buried four days. 



Chronological Index. 36S 

a. d, Caiaphas, high priest of the Jews, prophe- 
28. siecl concerning the death of Christ. 

Luke xix. 1. — Zaccheus, a publican, con- 
verted. 

Mark x. 46. — Christ restored to blind Bar- 
tinieus his sight. 

John xii. 3. — Mary the sister of Lazarus 
anointed our Savior's feet with costly spike- 
nard, and wiped them with the hair of her 
head. 

Mat. xxi. ; Mark xi. ; Luke xix. ; John xii. : 
Isa. lii. ; Zech. ix. 9. — Christ rode in triumph 
into Jerusalem. The multitude spread their 
garments in the the way, and cried, Hosanna 
to the Son of David. Coming near the city, 
lie wept over it, and foretold its destruction. 
He entered the temple and cast out those that 
bought and sold there, and healed the blind 
and lame. 

Mat. xxi. 9. — He cursed the fruitless fig 
tree, and the next morning it was found dried 
up and withered. Thence he took occasion to 
show the power of faith. 
The fourth, possorcr, in which Christ our passover 

is sacrificed (1 Cor. v. 7). and so an end is 

put to oil legal saenfices prefiguring (his 



364 The Sabbath. 

a. D. great exjnation. The fourth or middle year of 

Daniel's last week began. (Dan. ix. 27.) 
29. xxvi. ; Mark xiv. ; Luke xxii. — On the first 
day of unleavened bread, in the evening, Jesus 
ate with his disciples, and instituted the sacra- 
ment of bis body and blood in bread and 
wine. 

John xiii., xviii. — Christ washed his disci- 
ples' feet, and exhorted them to humility and 
charity. 

Mat. xxvii. — In the self-same night Christ 
is betrayed by Judas, mocked, buffeted, and 
spit upon by the soldiers. 

Mark xv. : Luke xxiii. ; John xix. — Next 
day (Abib the 14th, which was April 1st, 
Julian time) he was condemned by Pilate, and 
crucified. The sun during the crucifixion was 
darkened, and the vail of the temple rent in 
the midst. Christ, praying for his enemies, 
gave up the ghost. Joseph of Arimathea 
begged the body, and laid it in a new sep- 
ulchre. 

Ps. xxii. ; Mat. xxviii. ; Mark xvi. ; Luke 
xxiv. ; John xx. — On the third day, the next 
after the Jewish Sabbath (April 3), Christ 
arose from the dead ; his resurrection was 



Chronological Index. 365 

a. d. declared by angels to the women that came to 
29. the sepulchre. Christ first appeared to Mary 
Magdalene, and afterward to his disciples, and 
dined with them. 

Acts i. ; Mat. xxviii. — Christ brought his 
apostles to Mount Olivet; commanded them 
to expect in Jerusalem the sending clown of 
the Holy Ghost, sent them to teach and 
baptize all nations, and blessed them; and 
While they beheld, he was taken up, and a 
cloud received him out of their sight. After 
his ascension the disciples were warned by 
two angels to depart, and to set their minds 
upon his second coming. They accordingly 
returned, and giving themselves to prayer, 
chose Matthias to be an apostle in the place 
of Judas. 

Acts ii. — On the day of Pentecost (Sunday- 
May 22d) the Holy Ghost descended on the 
apostles in the form of cloven tongues, like 
as of fire, and enabled thorn to speak all 
languages. Peter the same day preached 
Christ and the resurrection, and about 3000 
believers were added to the church. 

iii. — Peter, by faith in Christ's name, healed 
a lame man. 



366 The Sabbath. 

a. d. iv. — The rulers of the Jews, offended at 
29. Peter's sermon, and his miraculous cure of the 
lame man, cast both him and John into prison. 
On their examination they boldly avouched the 
lame man to have been healed by the name of 
Jesus, and that by the same Jesus we must 
be eternally saved. After this the Jews for- 
bade them to speak any more in that name ; 
but the apostles answered that it was fit they 
should obey God rather than man. They 
were threatened and let go. 

v. 1, 17. — Ananias and his wife Sapphira, 
for their hypocrisy, were suddenly struck dead. 
The apostles were again cast into prison by 
the high priest; but an angel set them at 
liberty, and bade them preach the gospel to 
the people without fear. Being taken again 
teaching in the temple, they were brought 
before the council, where, by the advice of 
Gamaliel, a Pharisee, and doctor of the law, 
they were delivered. 
31. vi, vii. — The number of believers increasing 
at Jerusalem, the apostles ordained seven dea- 
cons, who should distribute the alms of the 
whole church to the widows and poorer class 
of believers. Stephen, one of these deacons, 



Chronological Indix. 367 

A. 1). having confounded some that disputed with 

31. him. was by them falsely accused of blasphemy, 
and brought before the council, where he 
reprehended their rebellion, and murdering of 
Christ. Whereupon they cast him out of the 
city, and stoned him, he in the mean time 
praying for them. 

viii. — -A great persecution of the church at 
Jerusalem arose after the death of the first 
martyr. Stephen. 

32. 5. — -Philip, one of the seven deacons, 
preached at Samaria, and converted many, 
wrought miracles, and healed the sick. Simon 
the sorcerer, seeing the wonders that were 
done by Philip, believed, and was baptized. 

15. — The apostles at Jerusalem, hearing 
that Samaria had received the faith, sent 
thither Peter and John to confirm and enlarge 
the church. The apostles, by prayer and im. 
position of hands, conferred the Holy Ghost 
on all believers, Simon Magus offered them 
money, that he might receive the power of 
conferring the same, whose impiety was 
sharply reproved by Peter. Elaving com- 
pleted their ministry in those parts, they 
returned to Jerusalem, 



368 The Sabbath. 

a. D. viii. 26. — An angel sent Philip to teach 
and baptize the Ethiopian eunuch. 

33. ix. 1. — Saul, a violent persecutor of all 
that called on the name of Jesus, and one who 
consented to the death of Stephen, went to- 
wards Damascus with commission from the 
high priest and the council to apprehend all 
Christians and to bring them bound to Jeru- 
salem ; on the way he was miraculously con- 
verted by a voice from heaven; and three 
days after baptized by Ananias at Damascus, 
where he preached the gospel of Christ with 
great boldness, to the astonishment of those 
that knew upon what design he was sent 
thither. 

36. 23: 2 Cor. xi. 32; Gal. i. 18.— Saul having 
preached the gospel at Damascus a long time 
the Jews lay wait to kill him, but he escaped 
from thence, and came to Jerusalem ; there he 
saw Peter, and James the brother of our 
Lord, and abode with them fifteen days. 
There he spoke boldly in the name of Jesus, 
and disputed with the Grecians, or rather 
Jewi that used the Greek tongue. 

Acts xxii. 17.- — While Saul prayed in the 
temple, he was in a trance, and the Lord ap- 



Chronological Index. 369 

A. d. peared unto him, and bade him to depart from 
S'k Jerusalem, because they would not receive his 
testimony ; adding, that he would send him to 
• the Gentiles. 

ix. 30; Gal. i. 21. — Saul leaving Jerusalem 
went to his own country, Tarsus, and from 
thence traveled into Syria and Cilicia. 

Acts ix. 32, 36. — Peter visited the churches 
of Judea, Galilee, Samaria. At Lydda he 
cured Eneas of the palsy; and at Joppa re- 
stored Tabitha to life. 
41. x.— At Oesarea, Cornelius, a centurion, by 
prayers and alms found favor in the sight of 
Gocl, and was commanded by an angel to send 
for Peter, then at Joppa. God by a vision 
taught Peter not to despise the Gentiles, 
Peter being sent for by Cornelius, went and 
preached Christ to him and a great company 
that were met at his house; while Peter 
preached the Holy Ghost fell upon them all ; 
and immediately the Apostle baptized them. 
xi.— Peter, at his return to Jerusalem, was 
accused by those ot the circumcision i\n- con- 
versing with the Gentiles; but he declared to 
them his vision, and the whole matter con- 
cerning Cornelius; and they glorified God 
24 



370 The Sabeate. 

a. d. for granting to the Gentiles also repentance 
41. unto life. 

The believers, who ever since the martyr- 
dom of Stephen, had been dispersed through- 
out all Phenice and Cyprus, came then to 
Antioch, and preached the gospel to the 
Greeks there, having before preached to none 
but the Jews. The church at Jerusalem, un- 
derstanding this,, and that the number of be- 
lievers increased exceedingly, sent Barnabas 
thither to confirm them; he went to Tarsus, 
and took Saul with him to Antioch, where 
they continued a whole year, converting mul- 
titudes to the faith. Here the disciples were 
first called Christians. 

44. xii. — About that time James the brother of 
John was beheaded by the command of Herod 
Agrippa. He also imprisoned Peter, whom 
an angel delivered upon the prayers of the 
church. This same Herod, not long after, 
speaking to the people at Cesarea some of 
them cried out, It is the voice of God, and 
not of man: and immediately an angel of the 
Lord smote him, because he gave not the glory 
to God; and he was eaten of worms, and 
died. 

45. xiiL — Barnabas and Saul set forward in their 



Chronological Index. 371 

a, d. preaching of the gospel. They planted the 

45. Christian faith in Seleueia, Cyprus, and other 
places. At Paphos they preached the gospel 
to Serigus Paulus, governor of that country : 
Elymas, a sorcerer, withstanding them, and 
endeavoring to turn away Serigus from the 
faith, was at Saul's rebuke struck blind. From 
that time Saul was always called by his new 
name Paul; he preached at Antioch; the 
Gentiles believed, but the Jews gainsayed 
and blasphemed. Whereupon he and his 
assistants turned to the Gentiles, and went 
to Iconium. 

46. xiv. ; 2 Cor. xi. 25. — At Iconium they were 
persecuted and ready to be stoned. From 
thence they fled to Lystra and Derbe, cities 
of Lycaonia. At Lystra, Paul healing a crip- 
ple, the multitude cried out, that the gods were 
come down, and called Barnabas, Jupiter; 
and Paul, Mercurius; and would have sacri- 
ficed to them, had not the apostles with clothes 
rent ran in among them, and assured them 
that they were men like themselves. Soon 
after there came Jews from Antioch and 
Iconium, who excited the people against them. 
Paul was by the furious multitude stoned, and 
drawn out of the city as dead; but while the 



872 The Sabbath. 

a. D. disciples stood about him. he rose up, and the 
46. next day departed with Barnabas to Derbe. 
xii. 2. — In that year, perhaps at that very 
time. Paul was caught up into the third hea- 
ven, and heard unspeakable words, fourteen 
years before he wrote his second epistle to 
the Corinthians. 

2 Tim. i. 2. 5. — About that time Timothy, 
though a child, with his mother Eunice, and 
his grandmother Lois, embraced the Christian 
faith preached by Paul. 
52. Acts xv. — Certain Judaizins: Christians came 
from Judea to Antioch. and taught that the 
Gentiles ought to be circumcised, and observe 
the law of Moses : these Paul and Barnabas 
opposed, and a council was held by the Apos- 
tles and others at Jerusalem to determine this 
controversy. The decrees of the synod were 
sent to the churches. 

xvi. — Paul went to Derbe and found there 
Timothy, whom (because his mother was a 
believing Jew, though his father a Gentile), he 
caused to be circumcised, and took him along 
with him. He was by a vision admonished to 
go into Macedonia; he went to Pbilippi, the 
chief city of that part of Macedonia, and con- 
verted Lydia ; cast out of a certain maid-serv 



Chronological Index. 373 

A. d. ant a spirit of divination, whose master losing 
52. a considerable gain thereby, brought Paul and 
Silas before the magistrates : these caused 
them to be whipped and imprisoned; but at 
midnight, Paul and Silas praying and singing 
psalms, the doors of the prison flew open, and 
their bonds were loosed : the jailer, ready to 
kill himself, was converted to the faith, and 
baptized the same night with his whole family. 
Next day the magistrates came themselves, and 
prayed them to depart from the city. 

xvii. — Prom Philippi Paul took his journey 
through Amphipolis and Apollonia, and came 
to Thessalonica, where he found a synagogue 
of the Jews; there he preached three Sabbath 
days; some believed, others persecuted him. 
Leaving Thessalonica he came to Berea, and 
soon after arrived at Athens, disputed with 
the philosophers, and declared unto them that 
UNKNOWN GOD whom they had ignorantly 
worshipped. He converted Dionysius the Areo- 
pagite, and thence passed to Corinth. 

54. xviii. — Paul at Corinth met with Aquila and 
Priscilla, not long before banished from Rome 
by the decree of Claudius. II ore he continued 
a year and six months, and thence wrote to 
the Thessalonians. 



374 The Sabbath. 

a. d. Paul was accused by the Jews, and brought 

55. before Gallio, proconsul of Achaia, who refused 
to be judge in a controversy about religion, and 
so drove them away from the judgment-seat. 

56. 18. — Paul departed from Corinth and passed 
to Ephesus, thence he set out towards Jerusa- 
lem, that he might be at the feast ; he landed 
at Cesarea, went down to Antiocb, and came 
into the regions of Galatia and Phrygia, and 
confirmed the disciples in all those places. 

5T. xix. 11. — Paul returned to Ephesus, disputed 
daily in the school of Tyrannus, and continued 
preaching there, and in the vicinity. 

58. He wrote his epistle to the Galatians. 

At Ephesus, Demetrius, a silversmith, jeal- 
ous of his gain, raised a tumult against Paul, 
which was appeased by the town-clerk. 

1 Cor. i. 11; xvi. 8. — About this time a 
schism arose in the church at Corinth, which 
caused Paul (now in or about Ephesus) to 
write his first epistle to the Corinthians. 

Acts xx. — Paul departed from Ephesus, and 
came into Maced onia, and gathered a contri- 
bution for the relief of the saints at Jerusalem. 

2 Cor.viii. 1,2, 6, 19 ; 1 Cor. xvi. 5.— The 
apostle, having learned from Titus the success 
of his first, wrote now his second epistle to 



Chronological Index. 375 

a. D.tbe Corinthians. Out of Macedonia he went 
into Greece, and came to Corinth, where he 
wrote his epistle to the Romans. 
60. Acts xx. 3, 4. — Paul purposed to go directly 
from thence into Syria, that he might carry 
the collections to Jerusalem. The Jews laid 
wait for him; he understanding this, thought 
it best to return into Macedonia the same way 
he came, and thence to pass into Asia. 

6. — After the days of unleavened bread 
Paul sailed from Phillippi, and came to Troas : 
there he restored Eutychus to life. Having 
passed through several cities of Greece, he 
arrived at Miletus ; from thence he called the 
elders of the Church of Ephesus, whom he ear- 
nestly exhorted to the performance of their duty. 

Acts xxi. — Paul came to Jerusalem, was 
apprehended in the temple, and secured in the 
castle; he claimed the privilege of a Roman, 
and escaped scourging. 

xxii. xxiii. — Paul plead his cause before 
Ananias the high priest. The chief captain, 
understanding that above forty Jews had bound 
themselves under a curse neither to eat nor 
drink till they had killed him, sent him to Fe- 
lix, the governor of the province, by whom he 
was imprisoned at Cesar ea. 



376 The Sabbath. 

a. d. xxiv. — Paul was accused before Felix by 

GO. Tertullus the orator: Felix went out of hia 

office, and to gratify the Jews, left Paul in 

prison. Portius Festus succeeded him in the 

government. 

Acts xxv. — The Jews came to Cesarea, and 
accused Paul before Festus. He answered 
for himself, and appealed unto Caesar. King 
Agrippa came to Cesarea, and Festus opened 
the whole matter to him. 

xxvi. — Paul made his defence in the presence 
of Agrippa ; who thereby was almost persuaded 
to be a Christian, and the whole company pro- 
nounced him innocent. 
62. xxviii. — Paul came to Rome, was a prisoner 
at large, and preached there two years. 

Here ends the History of the Ads of the Apos- 
tles, written by St. Luke, St. Paul's beloved com- 
panion in his travels. 

Saint Paul from Rome wrote his epistles, — 
To the Philippians. To Philemon. To the 
Colossians. To the Ephesians. 

Heb. xiii. 24. — About the latter end of this 
year St. Paul was set at liberty; and a litila 
before his departure out of Italy into Asia he 
wrote his epistle to the Hebrews. 

Titus i. 5. — He preached the Gospel in the 



Chronological Index. 377 

A. D. isle of Crete, and left Titus there to set things 
in order, and ordain elders in every city. 

65. St Paul wrote his epistles, — To Timothy I. 
To Titus. To Timothy II. 

About this time the epistles of St. Peter. St. 
John, and St. Jude, seem to have been written. 

66. Euseb, Hist.; Ec. 1, 2, 24.— St. Peter and 
St. Paul are said to have suffered martyrdom 
at -Rome towards the latter end of Nero's 
reign. 

70. Luke xix. 43, 44. — This year Jerusalem 
(according to Christ's prophecy) was besieged, 
taken, sacked, and burnt, by Titus ; 1,100,000 
of the Jews perish, 97,000 were taken prison- 
ers; besides an innumerable company that in 
other places of Jndea killed themselves, or 
perished through famine, banishment, or o 
miseries. 

96. St. John was banished to tin 4 isle of Patmos 
by Domitian, and there received and wrote i is 
Revelation. 

After the death of Domitian. St. John re- 
turned to Ephesus, and at the request of the 
Church wrote his Gospel, 



378 



Money, Weights, and Measures. 



MONEY, WEIGHTS AND MEASURES NAMED IN THE 
BIBLE. 



-JEWISH MONEY SEDUCED TO THE AMEEICAN STANDARD. 



A Gerah, - 

10 " = a Bekah, 

20 " = 2 " = a Shekel, 

1200 " = 120 " = 50 " 

60000 " = 6000 " = 3000 " 

A Gold Shekel, - 

A Talent of Gold, 



Dols. 



a Mina, - 25 

60 " = a Talent, 1505 



24309 



cts. 

02.5 

25.09 

50. 1ST 

09.35 

62.5 

03. 

00. 



[A Talent was variously estimated by different nations. With the 
Hebrews it was about 93 34 pounds avoirdupois ] 



EL SOMAN MONET NAMED IN THE NEW TESTAMENT. 

Dols 

A Mite, 

A Farthing, nearly, ______ 

A Pennv, _______ 

A Pound, _______ Vi 



cts. 
00.343 
00.6ST 
13.75 



-JEWISH WEIGHTS SEDUCED TO AMEEICAN WEIGHTS. 



The Zerah, one twentieth of a shekel, 

The Bekah, half a shekel, 

The Shekel, - 

The Maneh, 60 shekels, 

The Talent, 50 rnanehs, 3000 shekels, 



lbs 



2 
125 



pwt 



IV. — BIBLE MEASURE FOE LIQUIDS EEDUCED TO WINE MEASUEE. 



Gals. 



a Cab, - 

3 " =a Hin. 



A Caph, 

1.8 " =a Log, 

5.3 " = 4 " 

16 " =12 " 

32 " = 24 " = 6 

96 " =72 " =18 

Ephah, or Furkin, 
960 Caphs = 720 Logs = ISO Cabs = 60 Hins = 30 Seahs, == 10 

Baths = a Hor/or Homah, - 



a Seah, - 

3 " = a Bath, 



pts. 

0.625 

0.833 

3.333 

2. 

4. 

4.50 

5.25 



Money, Weights, and Measures. 



379 



V. — DEY MEASURE OF THE BIBLE REDUCED TO THE AMEEICAN 
STANDARD. 

bus. 
A Gachul, ------ 

20 " =a Cab, 

36 " = ].8 " = an Omer, or Gomer, 

120 " =6 ■" =3.3 " = aSeah, 

360 " = 18 " = '0 " =3 " = anEphah, 

1800 " =90 " = 50 " = 15 " = 5 " 

3600 Gachuls = 180 Cabs = 100 Omers = SO Seahs = 10 
Ephahs = 2 Letches = a Homer, or Hor, - S 



ks. 


pts. 




0.141 




2.833 




5.1 


1 


1. 


3 


3. 




1. 

1. 



VI. — BIBLICAL MEASURE OF LENGTH REDUCED TO AMERICAN 

MEASURE. 



A Git, 

4 " = a Palm, ------ 

12 " =3 » = a Span, 

24 " = 6 " =2 " = a Cubit, - 

96 " = 24 " =8 " =4 " = a Fathom, 

124 " = 36 « =12 « =6 " = 1.5 " = an 

Ezekiel's Reed, - 

1 92 Gits = 48 Palms = 1 6 Spans = S Cubits = 2 Fathoms =1.3 

Ezekiel's Reeds = an Arabian Pole, 
1920 Gits = 4S0 Palms = 160 Spans = SO Cubits = 20 Fath 

oms = 13.3 Ezekiel's Reeds = 10 Arabian Poles = a 

Measuring Line, - 



in 

0.912 

3.64S 

10.941 

09.SSS 

03.552 

11.328 

or. 104 

11.04 



VII. — THE LONG MEASURE OF THE BIBLE. 

Eng.milea 

A Cubit, 

400 " = a Stadium, or Furious;, 

2000 " =5 " B a Sabbath Day's Journey, 

4000 " = io " =2 " = an Eastern Mile, l 

12000 " = 30 " =6 " =3 " 

= a Parasang, .... 4 

9600 Cubits == 240 Stadiums = 48 Sab. Day's Jours. -- 24 K. 

Miles <= s Parasangs => a Day's Journey, - 88 



pac v 


feet 




1.824 


l 46 


4.6 


7 29 


:? 


403 


1 


1 68 


8 


ITS 


-l 



380 Index to Subjects. 



I X D E X TO SUBJECTS. 

Page 

Age of Christ, 194. 

Anno .Domini, 41. 

Anno Mundi, 41. 

Artaxerkes' decree to restore Jerusalem, 186. 

Before Christ, 41. 

Beginning of the creation, 76. 

Birth of Christ, 191. 

Calendar changed at exodus, 112. 

Calendar for September in every year of 

the solar cycle, 206. 

Celestial Sabbath, : 267. 

Chronological index. Period 1. the crea- 
tion, 1 271. 

Period 11. from fall of man to the 

flood, 273. 

Period I II. thence 10 Terah's dwell- 
ing- in Haran, 275. 

Period IV. thence to ten plagues,.. 277. 
Period V. from exodus to founda- 
tion of the temple, 2S6. 

Period VI. from foundation temple 

to the burning thereof, 308. 

Period VII. from burning of tem- 
ple to birth of Christ, 333. 

Period VIII. from birth of Christ to 

A. D., 96. 

Conclusive and inconclusive points in 

biblical chronology, 219. 

Qrucifixion, date of, . . .' 191-194. 

Daniel's seventy weeks, 188-200. 

Day of week which began the world, . . 207. 



Index to Subjects. 381 

Days of week beginning and ending each Year 

year in a solar cycle, 202. 

Days identified by certain dates, 221. 

Desecration of Sabbath, examples of,.,. 249. 
Discrepancies in reigns explained : — Je- 
roboam and Nadab, 171. 

Eaasba, 172. 

Elah, 172. 

Oinri and Zimri, 172. 

Ahab, . 173. 

Abaziah, 173. 

Jehoram king of Judah, 174. 

Jeboash king of Israel,. 176. 

IJzziab, •. 177. 

Interregnum in Israel after Jerobo- 
am il., 178. 

Zacliariab and Sballum, 17!*-, 

Menabem, 17?. 

Jotbam, 17i ! . 

Interregnum after Pekab, . 17! . 

Ahaz, ISC. 

Hosbea, ISO. 

Zedekiah, ISO. 

Dispensations : — Patriarchal, 27 . 

Mosaical, 

Obri tian, 29. 

Dominical Letters, 54. 

Era of foundation of Rome, 44. 

Era o( Nabonassar, 45. 

Ems, beginning of 

Eras, explanation of 41. 

Eras by different authorities, ^_ 51, § 

By Ako.-s 

Rabbinical, 

Eras,»G-recian, Chinese, Babylonian.. , 
Exodus memorialized by the Sab- 
bath, 118, 121. 123 



382 Index to Subjects. 

Page 

Feasts of Israelites regulated by calendar, 13 J . 

Fe »sts of unleavened bread, 122, 134. 

Pentecost, 135. 

Blowing of trumpets, 135. 

Day of atonement, 136. 

Tabernacles, 137. 

Sabbatical year, 140. 

Jubilee, . . ." 140. 

First day of the world, 75. 

France substitutes the Decade for the 

Sabbath, 256. 

God's rest an example, 115. 

Gregorian calendar, 44. 

Index to Chronology : — Period 1. the 

creation, 271. 

Period, from fall of man to the flood, 273. 

Thence to Terah's dwelling in Haran, 275. 

Impottance of the Sabbath, . 20. 

Importing the seventh day, difficulties of, 36. 

Josephus' w<»rks, 85. 

Julian Cycle, 41. 

Julian Period, 42. 

Law and the Gospel contrasted, 259. 

Lord's day, 234. 

Testimony concerning : Justin Mar- 
tyr, 235. 

Tertullian, 235. 

Barnabas, 236. 

Trypho, 237. 

Eurebius, 239. 

Syriac documents, 241. 

Apostolic sanction (if, 243. 

Providence favoring its observance, 249. 

Lunar cycle, 42. 

Months, Egyptian, 46. 



Index to Subjects. 383 

Page 

Months, Patriarchal, lergth of, , 90. 

Number of, 92. 

Mosaic Age, 48. ' 

Mosaic Sabbath not a memorial of seventh 

day, 114, 

A special day in Jewish feasts,. . . 133. 

Not now observed, 228. 

A type of Christ, 231. 

Abrogated 231. 

Observance of tends to formalism, 265. 

Mosaic years, solar years, 94, 222, 224. 

Necessity for the Sabbath, 21. 

Olympiads, 44. 

Olympic years 44. 

Original day of rest, 30. 

Patriarchal sacred day, 32. 

Principal views concerning the Sabbath, 17. 

Providence favoring the Sabbath, 249. 

Ptolemy's list of kings of Babylon, 47, 187. 

Reasons for a weekly day of rest, 18. 

Roman Infliction, 42. 

Sabbath home, 269. 

Sabbaths conformed to exodus memorial. 127. 

Sabbaths distributed in Mosaic months, 143. 

Scriptures, Hebrew, 83. 

Samaritan, 84. 

Soptuugint, 8-1. 

Solar cycle, 49. 

Julian, 61. 

With important eras 214. 

Spanish desecration oi' Sabbath iM... 

Summary from creation to Christian era, 

from exodus to A. 1>. 1 L95 

Synopsis of chronology from exod is to 

Christian era, 196. 



384 Index to Subjects. 






Pasre 

Table of eras from A. M. 1, to 1881, . . . 48. 

Table synchronizing Julian and Patri- 
archal time, 102. 

Explained, . 99. 

Table of Bible money, weights and meas- 
ures, 378. 

Table of Sabbaths in a Mosaic month, 144. 

Table synchronizing Mosaic and Julian 

time, 146. 

Explanation of, , 144, 155. 

Table from Adam to flood, 81. 

From flood to Abram, 82. 

From Abram to exodus, , 86. 

From creation to exodus,. 88. 

Table of permanent calendar, 69. 

Explained, 69. 

Table of reigns of kings of Judah and 

Israel,." 175, 181. 

Of kings of Asyria and Babylon, . . 181. 

Table of the seventy years captivity, 18-5, 199, 200. 

Testimony of Justin Martyr, 31. 

Testimony of medical men, 22. 

Universal observance of a holy dav, - - - 34. 

Usher's chronolony at variance with es- 
tablished dates, 210. 

Years from creation to exodus 81. 

Years from exodus to foundation of temple, 157, 196. 
From foundation of temple to death 

of Jehoram and Ahaziah, 170, 198. 

Thence to burning of temple,. . . . 176, 199. 

Thence to Christian era, 182, 199. 

\ ears. Patriarchal, length of, 90, 93. 

Fraction of 96. 



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